substitutionalist.com

echoes of thought in love with God through Christ crucified

Page 3 of 108

I can truly say, that Christ, his love, his works, his grace, his word, are the main objects of my contemplation and meditation. Oh I am always best, when I am most a-meditating and contemplating Christ, his love, his grace, etc. “How precious are thy thoughts unto me, O God; how great is the sum of them!” (Psalm 139:17).

—Thomas Brooks,
Works, 3:79.

They who have true love to God love him so as wholly to devote themselves to God. This we are taught in the sum of the Ten Commandments: “Thou shalt love the Lord thy God with all thy heart, and with all thy soul, and with all thy mind, and with all thy strength” (Mark 12:30). Here is contained in these words a description of a right love to God; and they teach us that they who love him aright do devote all to him, all their hearts, and all their souls, all their mind and all their strength, or all their powers and faculties. Surely, a man who gives all this wholly to God keeps nothing back, but devotes himself wholly and entirely to God. He who gives God all his heart, and all his soul, and all his mind, and all his powers or strength, keeps nothing back; there is no room for any reserve. All who have true love to God have a spirit thus to do. This shows how much a principle of true love to God is above a selfish principle. For if self be devoted wholly to God, then there is something above self which influences the man; there is something superior to self which takes self and makes an offering of it to God. A selfish principle never devotes self to another; the nature of it is to devote all others to self. They who have true love to God, love God as God, and as the supreme good; whereas the nature of selfishness is to set up self for God, to make an idol of self. That being which men respect as God, they devote all to. They who idolize self devote all to self, but they who love God as God devote all to him.

—Jonathan Edwards
Ethical Writings, WJE (Yale University Press, 1989), 264–265.

Infinite Wisdom also has contrived that we should behold the glory of the Deity, in the face of Jesus Christ, to the greatest advantage, in such a manner as should be best adapted to the capacity of poor feeble man; in such a manner, too, as is best fitted to engage our attention, and allure our hearts, as well as to inspire us with the most perfect [contentment] and delight. For Christ having, by his incarnation, come down from his infinite exaltation above us, has become one of our kinsmen and brothers. And his glory shining upon us through his human nature, the manifestation is wonderfully adapted to the strength of the human vision; so that, though it appears in all its effulgence, it is yet attempered to our sight. He is indeed possessed of infinite majesty, to inspire us with reverence and adoration; yet that majesty need not terrify us, for we behold it blended with humility, meekness, and sweet condescension. We may feel the most profound reverence and self-abasement, and yet our hearts be drawn forth sweetly and powerfully into an intimacy the most free, confidential, and delightful. The dread, so naturally inspired by his greatness, is dispelled by the contemplation of his gentleness and humility; while the familiarity, which might otherwise arise from the view of the loveliness of his character merely, is ever prevented by the consciousness of his infinite majesty and glory; and the sight of all his perfections united fills us with sweet surprise and humble confidence, with reverential love and delightful adoration.

—Jonathan Edwards
Works, 1:clxxxi.

Surely if men’s hearts were right, short sermons would be enough.

—Charles H. Spurgeon,
Sermon 0975, “The Parable of the Wedding Feast,” The Metropolitan Tabernacle (Banner of Truth Trust, 1876), Matthew 22:2–4.

Happiness is the end of the creation, as appears by this, because the creation had as good not be, as not rejoice in its being. For certainly it was the goodness of the Creator that moved Him to create; and how can we conceive of another end proposed by goodness, than that He might delight in seeing the creatures He made rejoice in that being that He has given them?

It appears also by this, because the end of the creation is that the creation might glorify Him. Now what is glorifying God, but a rejoicing at that glory He has displayed? An understanding of the perfections of God, merely, cannot be the end of the creation; for He had as good not understand it, as see it and not be at all moved with joy at the sight. Neither can the highest end of the creation be the declaring God’s glory to others; for the declaring God’s glory is good for nothing otherwise than to raise joy in ourselves and others at what is declared.

Wherefore, seeing happiness is the highest end of the creation of the universe, and intelligent beings are that consciousness of the creation that is to be the immediate subject of this happiness, how happy may we conclude will be those intelligent beings that are to be made eternally happy!

—Jonathan Edwards
“Miscellanies”, WJE (Yale University Press, 1994), 199–200.

« Older posts Newer posts »
%d bloggers like this: