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Quotes by Jonathan Edwards

1

I began to have a new kind of apprehensions and ideas of Christ, and the work of redemption, and the glorious way of salvation by Him. An inward, sweet sense of these things, at times, came into my heart; and my soul was led away in pleasant views and contemplations of them. And my mind was greatly engaged to spend my time in reading and meditating on Christ, on the beauty and excellency of His person, and the lovely way of salvation by free grace in Him.

2

Lord, grant that from hence I may learn to withdraw thoughts, affections, desires, and expectations entirely from the world, and may fix them upon the heavenly state, where there is fullness of joy; where reigns heavenly, sweet, calm, and delightful love without alloy; where there are continually the dearest expressions of this love; where there is the enjoyment of this love without ever parting; and where those persons, who appear so lovely in this world, will be inexpressibly more lovely, and full of love to us. How sweetly will those, who thus mutually love, join together in singing the praises of God and the Lamb. How full will it fill us with joy, to think that this enjoyment, these sweet exercises, will never cease or come to an end, but will last to all eternity.

3

I had then, and at other times, the greatest delight in the Holy Scriptures, of any book whatsoever. Oftentimes in reading it, every word seemed to touch my heart. I felt a harmony between something in my heart, and those sweet and powerful words. I seemed often to see so much light exhibited by every sentence, and such a refreshing food communicated, that I could not get along in reading; often dwelling long on one sentence, to see the wonders contained in it; and yet almost every sentence seemed to be full of wonders.

4

Our external delights, our ambition and reputation, and our human relationships – for all these things our desires are eager, our appetites strong, our love warm and affectionate, our zeal ardent. Our hearts are tender and sensitive when it comes to these things, easily moved, deeply impressed, much concerned, and greatly engaged. We are depressed at our losses and excited and joyful about our worldly successes and prosperity. But when it comes to spiritual matters, how dull we feel! How heavy and hard our hearts! We can sit and hear of the infinite height, and depth, and length, and breadth of the love of God in Christ Jesus, of His giving His infinitely dear Son – and yet be cold and unmoved!… If we are going to be emotional about anything, shouldn’t it be our spiritual lives? Is anything more inspiring, more exciting, more loveable and desirable in heaven or earth than the gospel of Jesus Christ?… The gospel story is designed to affect us emotionally – and our emotions are designed to be affected by its beauty and glory. It touches our hearts at their tenderest parts, shaking us deeply to the core. We should be utterly humbled that we are not more emotionally affected than we are.

5

For it appears, that all that is ever spoken of in the Scriptures as the ultimate end of God’s works, is included in that one phrase, the glory of God.

6

Resolved, constantly, with the utmost niceness and diligence, and the strictest scrutiny, to be looking into the state of my soul, that I may know whether I have truly an interest in Christ or not; that when I come to die, I may not have any negligence respecting this to repent of.

7

Seek not to grow in knowledge chiefly for the sake of applause, and to enable you to dispute with others; but seek it for the benefit of your souls.

8

Our obligation to love, honor, and obey any being is in proportion to his loveliness, honorableness, and authority… But God is a being infinitely lovely, because He hath infinite excellence and beauty… So that sin against God, being a violation of infinite obligations, must be a crime infinitely heinous, and so deserving infinite punishment… The eternity of the punishment of ungodly men renders it infinite…and therefore renders [it] no more that proportionable to the heinousness of what they are guilty of.

9

Though true grace has various degrees, and there are some that are but babes in Christ, in whom the exercise of the inclination and will, towards divine and heavenly things, is comparatively weak; yet everyone that has the power of godliness in his heart, has his inclinations and heart exercised towards God and divine things, with such strength and vigor that these holy exercises do prevail in him above all carnal or natural affections, and are effectual to overcome them: for every true disciple of Christ "loves Him above father or mother, wife and children, brethren and sisters, houses and lands: yea, than his own life."

10

I resolve to endeavor to my utmost to act and think as if I had already seen the happiness of heaven and the torments of hell.

11

The change that takes place in a man when he is converted and sanctified, is not that his love for happiness is diminished but only that it is regulated with respect to its exercises and influences, and the course and objects it leads to when God brings a soul out of a miserable state and condition into a happy state of conversion, He gives him happiness that before he had not (namely in God), but He does not at the same time take away any of his love of happiness.

12

Then the church shall be brought to the full enjoyment of her bridegroom, having all tears wiped away from her eyes, and there shall be no more distance or absence. She shall then be brought to the entertainments of an eternal wedding feast, and to dwell forever with her bridegroom, yea, to dwell eternally in His embraces. Then Christ will give her His loves, and she shall drink her fill, yea, she shall swim in the ocean of His love.

13

The moral rectitude of the disposition, inclination, or affection of God, chiefly consist in a regard to Himself, infinitely above His regard to all other beings.

14

A true love of God must begin with a delight in his holiness, and not with a delight in any other attribute; for no other attribute is truly lovely without this.

15

People may seem to have an extraordinary conviction of the dreadful nature of sin and a very uncommon sense of the misery of a Christless condition. They may have extraordinary views of the certainty and glory of divine things. They may be moved with extraordinary affections of fear and sorrow, desire, love, or joy. People may be changed very suddenly, and the work be carried on with very unusual swiftness… If in its nature an operation conforms to the rules and marks given in Scripture, the extraordinary and unusual degree of influence and power is rather an argument in its favor. The higher the degree of agreement to the rule, the more evident that conformity.

16

We should never be angry but at sin, and this should always be that which we oppose in our anger. And when our spirits are stirred to oppose this evil, it should be as sin, or chiefly as it is against God. If there be no sin and no fault, then we have no cause to be angry; and if there be a fault or sin, then it is infinitely worse as against God than it is as against us, and therefore it requires the most opposition on that account. Persons sin in their anger when they are selfish in it; for we are not to act as if we were our own, or for ourselves simply, since we belong to God, and not to ourselves. When a fault is committed wherein God is sinned against, and persons are injured by it, they should be chiefly concerned, and their spirits chiefly moved against it, because it is against God; for they should be more solicitous for God’s honor than for their own temporal interests.

17

There is a language in actions. And in some cases the language of action is much more clear and convincing than words.

18

The first and the great work of a Christian is about his heart.  Do not be content with seeming to do good in “outward acts” while your heart is bad, and you are a stranger to the greater internal heart duties.  See that your chief study be about your heart– that there God’s image may be planted; that there His interests be advanced; that there the world and flesh are subdued; that there the love of every sin is cast out; that there the love of holiness grows.

19

The pleasures of loving and obeying, loving and adoring, blessing and praising the Infinite Being, the Best of Beings, the Eternal Jehovah; the pleasures of trusting in Jesus Christ, in contemplating His beauties, excellencies, and glories; in contemplating His love to mankind and to us, in contemplating His infinite goodness and astonishing loving-kindness; the pleasures of [the] communion of the Holy Ghost in conversing with God, the maker and governor of the world; the pleasure that results from the doing of our duty, in acting worthily and excellently;…these are the pleasures that are worthy of so noble a creature as a man is.

20

There, in heaven, this infinite fountain of love — this eternal Three in One — is set open without any obstacle to hinder access to it, as it flows forever. There this glorious God is manifested and shines forth in full glory, in beams of love. And there this glorious fountain forever flows forth in streams, yea, in rivers of love and delight, and these rivers swell, as it were, to an ocean of love, in which the souls of the ransomed may bathe with the sweetest enjoyment, and their hearts, as it were, be deluged with love!

21

Resolved, never to give over, nor in the least to slacken, my fight with my corruptions, however unsuccessful I may be.

22

God has appeared to me, a glorious and lovely being chiefly on account of His holiness.  The holiness of God has always appeared to me the most lovely of all His attributes.

23

Some of these things the devil would not do if he could. He would not awaken the conscience and make men aware of their miserable state caused by sin. He would not make them aware of their great need of a Savior. The devil would not confirm men in the belief that Jesus is the Son of God and the Savior of sinners or raise men’s value and esteem of Him. He would not generate in men’s minds an opinion of the necessity, usefulness, and truth of the Holy Scriptures or induce them to make much use of them. Nor would he show men the truth in things that concern their souls’ interest. He would not undeceive them and lead them out of darkness into light. He would not give them a view of things as they really are…Therefore, we may be sure that these marks are especially adapted to distinguish between the true Spirit and the devil transformed into an angel of light.

24

Resolved, after afflictions, to inquire, what I am the better for them, and what I might have got by them.

25

Whenever I hear anything spoken in conversation of any person, if I think it would be praiseworthy in me, Resolved to endeavor to imitate it. July 8, 1723.

26

Resolved, to endeavor, to my utmost, to deny whatever is not most agreeable to a good, and universally sweet and benevolent, quiet, peaceable, contented and easy, compassionate and generous, humble and meek, submissive and obliging, diligent and industrious, charitable and even, patient, moderate, forgiving and sincere temper; and to do at all times, what such a temper would lead me to; and to examine strictly, at the end of every week, whether I have done so. Sabbath morning. May 5, 1723.

27

God is glorified not only by His glory’s being seen, but by its being rejoiced in. When those that see it delight in it, God is more glorified than if they only see it. God made the world that He might communicate, and the creature receive, His glory…both [with] the mind and the heart. He that testifies his having an idea of God’s glory [doesn’t] glorify God so much as he that testifies also his approbation [i.e., his heartfelt commendation or praise] of it and his delight in it.

28

He that has doctrinal knowledge and speculation only, without affection, never is engaged in the business of religion.

29

All the fruits of the Spirit which we are to lay weight upon as evidential of grace, are summed up in charity, or Christian love; because this is the sum of all grace.

30

Pride is a person having too high an opinion of himself. Pride is the first sin that ever entered into the universe, and the last sin that is rooted out. Pride is the worst sin. It is the most secret of all sins. There is no other matter in which the heart is more deceitful and unsearchable. Alas, how much pride the best have in their hearts! Pride is God’s most stubborn enemy! There is no sin so much like the devil as pride. It is a secret and subtle sin, and appears in a great many shapes which are undetected and unsuspected.

31

There are many things concerning this work [of revival] that are well known. These are sufficient to determine it to be the work of God… The Spirit who is at work takes people’s minds off the vanities of the world. He engages them in a deep concern about eternal happiness. He puts their thoughts on earnestly seeking their salvation. He convinces them of the dreadfulness of sin and of their own guile and miserable natural state. The Spirit awakens men’s consciences and makes them aware of God’s awful anger. He causes in them a great desire and earnest care and endeavor to obtain God’s favor. He causes them to be more diligent in the use of His appointed means of grace. Especially, this is seen in a greater desire to hear and read the word of God. And it is well known that the Spirit who is at work operates as the Spirit of truth. He makes people more aware of what is really true in those things that concern their eternal salvation. He impresses on them that they must die and that life is very short and uncertain. He shows them there is a great sin-hating God to whom they are accountable and who will fix them in an eternal state in another world. He shows them they stand in great need of a Savior. He makes persons more aware of the value of Jesus who was crucified and their need of Him. And this awareness moves them earnestly to seek an interest in Him.

32

The blessedness of Heaven is so glorious that when the saints arrive there they will look back upon their earthly pilgrimage, however wonderful their life in Christ was then, as a veritable Hell. Just as truly, on the other hand, will those who perish in Hell look back on the life in this world, however miserable it may have been, as veritable Heaven.

33

The Word of God is the principle means by which other means operate and are made effectual… For all that is visible to the eye is vague and vain without the Word of God to instruct and guide the mind. It is the Word of God that is indeed held forth and applied by example, just as the word of the Lord sounded forth to other towns of Macedonia and Achaia by the example of those who believed in Thessalonica.

34

I go out to preach with two propositions in mind. First, everyone ought to give his life to Christ. Second, whether or not anyone gives Him his life, I will give Him mine.

35

From my childhood up, my mind had been full of objections against the doctrine of God’s sovereignty in choosing whom He would to eternal life, and rejecting him whom He pleased; leaving them eternally to perish, and be everlastingly tormented in Hell. It used to appear like a horrible doctrine to me. But I have often, since that first conviction, had quite another kind of sense of God’s sovereignty than I had then. I have often since had not only a conviction, but a delightful conviction. The doctrine has very often appeared exceeding pleasant, bright, and sweet. Absolute sovereignty is what I love to ascribe to God. But my first conviction was not so.

36

Words are cheap. It is by costly, self-denying Christian practice that we show the reality of our faith.

37

It is the sword of the Spirit that pierces [Satan] and conquers him. It is that great and strong sword with which God punishes Leviathan, that crooked serpent. It is that sharp sword that proceeds out of the mouth of Him who sat on the horse, with which He smites his enemies. Every text is a dart to torment the old serpent. He has felt the stinging smart thousands of times. Therefore, he is engaged against the Bible and hates every word of it.

38

Pride is the worst viper in the heart. It is the first sin that ever entered into the universe. It lies lowest of all in the foundation of the whole building of sin. Of all lusts, it is the most secret, deceitful, and unsearchable in its ways of working. It is ready to mix with everything. Nothing is so hateful to God, contrary to the spirit of the Gospel, or of so dangerous consequence. There is no one sin that does so much to let the devil into the hearts of the saints and expose them to his delusions.

39

Without the capacity of rational argument, all our proof of God ceases.

40

Resolved, never to do anything out of revenge.

41

God has appointed this whole life to be all as a race or a battle; the state of rest, wherein we shall be so out of danger as to have no need of watching and fighting, is for another world.

42

To pretend to describe the excellence, the greatness or duration of the happiness of heaven by the most artful composition of words would be but to darken and cloud it; to talk of raptures and ecstasies, joy and singing, is but to set forth very low shadows of the reality.

43

The conversion of a sinner being not owing to a man’s self determination, but to God’s determination, and eternal election, which is absolute, and depending on the sovereign Will of God, and not on the free will of man; as is evident from what has been said: and it being very evident from the Scriptures, that the eternal election of saints to the faith and holiness, is also an election of them to eternal salvation; hence their appointment to salvation must also be absolute, and not depending on their contingent, self-determining Will

44

Love to God is opposite to a disposition in men to be angry at others’ faults chiefly as they themselves are offended and injured by them: It rather disposes them to look at them chiefly as committed against God.

45

Envy is a spirit of dissatisfaction or opposition to the prosperity or happiness of other people.

46

There was no part of creature holiness that I had so great a sense of loveliness as humility, as brokenness of heart and poverty in spirit. There is nothing that I longed for more earnestly. My heart panted after this, to lie low before God as in the dust that I might be nothing and that God might be all.

47

[Pride] is a secret and subtle sin, and appears in a great many shapes which are undetected and unsuspected.

48

Resolved, to strive to my utmost every week to be brought higher in religion, and to a higher exercise of grace, than I was the week before.

49

There is no inconsistency or contrariety between the decretive and preceptive will of God. It is very consistent to suppose that God may hate the thing itself, and yet will that it should come to pass. Yea, I do not fear to assert that the thing itself may be contrary to God’s will, and yet that it may be agreeable to His will that it should come to pass, because His will, in the one case, has not the same object with His will in the other case. To suppose God to have contrary wills towards the same object, is a contradiction; but it is not so, to suppose Him to have contrary wills about different objects. The thing itself, and that the thing should come to pass, are different, as is evident; because it is possible that the one may be good and the other may be evil. The thing itself may be evil, and yet it may be a good thing that it should come to pass. It may be a good thing that an evil thing should come to pass; and oftentimes it most certainly and undeniably is so, and proves so.

50

This commitment to total obedience does not mean a mere negative avoidance of evil practices. It also means positively obeying God’s commands. We cannot say that someone is a true Christian just because he is not a thief, liar, blasphemer, drunkard, sexually immoral, arrogant, cruel or fierce. He also has to be positively God-fearing, humble, respectful, gentle, peaceful, forgiving, merciful and loving. Without these positive qualities, he is not obeying the laws of Christ.

51

What tranquility will there be in heaven! Who can express the fullness and blessedness of this peace! What a calm is this! How sweet and holy and joyous! What a haven of rest to enter, after having passed through the storms and tempests of this world, in which pride and selfishness and envy and malice and scorn and contempt and contention and vice are as waves of a restless ocean, always rolling, and often dashed about in violence and fury! What a Canaan of rest to come to, after going through this waste and howling wilderness, full of snares and pitfalls and poisonous serpents, where no rest could be found.

52

Make God the peculiar object of your praises. The doctrine [of election] shows what great reason you have so to do. If God so values you, sets so much by you, has bestowed greater mercies upon you than on all the ungodly in the world, is it too little a requital for you to make God the peculiar object of your praise and thankfulness? If God so distinguishes you with His mercies, you ought to distinguish yourself in His praises. You should make it your great care and study how to glorify that God who has been so peculiarly merciful to you. And this, rather, because there was nothing peculiar in you differing from any other person that moved God thus to deal thus peculiarly by you: you were as unworthy to be set by as thousands of others that are not regarded of God, and are cast away by Him forever.

53

Pride is one chief cause of undue anger. It is because men are proud, and exalt themselves in their own hearts, that they are revengeful, and are apt to be excited, and to make great things out of little ones that may be against themselves. Yea, they even treat as vices things that are in themselves virtues, when they think their honor is touched, or when their will is crossed. And it is pride that makes men so unreasonable and rash in their anger, and raises it to such a high degree, and continues it so long, and often keeps it up in the form of habitual malice… If men sought not chiefly their own private and selfish interests, but the glory of God and the common good, then their spirit would be a great deal more stirred up in God’s cause than in their own; and they would not be prone to hasty, rash, inconsiderate, immoderate, and long-continued wrath, with any who might have injured or provoked them; but they would in a great measure forget themselves for God’s sake, and from their zeal for the honor of Christ. The end they would aim at, would be, not making themselves great, or getting their own will, but the glory of God and the good of their fellow-beings.

54

There is no way that Christians, in a private capacity, can do so much to promote the work of God and advance the kingdom of Christ as by prayer.

55

Humility may be defined to be a habit of mind and heart corresponding to our comparative unworthiness and vileness before God, or a sense of our own comparative meanness in His sight, with the disposition to a behavior answerable thereto.

56

When God is about to bestow some great blessing on His church, it is often His manner, in the first place, so to order things in His providence as to show His church their great need of it, and to bring them into distress for want of it, and so put them upon crying earnestly to Him for it.

57

That perfection of God which we call faithfulness, or His inclination to fulfill His promises to His creatures, could not properly be what moved Him to create the world, nor could such a fulfillment of His promises to His creatures be His last end in giving the creatures being.

58

God can answer prayer, though He bestow not the very thing for which we pray.  He can sometimes better answer the lawful desires and good end we have in prayer another way.  If our end be our own good and happiness, God can perhaps better answer that end in bestowing something else than in the bestowment of the very thing which we ask.  And if the main good we aim at in our prayers be attained, our prayer in answered.

59

What is the surest character of true, divine, supernatural love that distinguishes it from counterfeits that arise from a natural self-love? It is the Christian virtue of humility that shines in it. Divine love above all others renounces and abases what we term “self.” Christian love or true love is a humble love… In that person we see a sense of his own smallness, vileness, weakness, and utter insufficiency. We see a lack of self-confidence. We see self-emptiness, self-denial, and poverty of spirit. These are the manifest tokens of the Spirit of God.

60

Thus [in heaven] they shall eat and drink abundantly, and swim in the ocean of love, and be eternally swallowed up in the infinitely bright, and infinitely mild and sweet, beams of divine love; eternally receiving that light, eternally full of it, and eternally compassed round with it, and everlasting reflecting it back again to its foundations.

61

That we should say, that God has decreed every action of men, yea, every action that is sinful…and yet that God does not decree the actions that are sinful, as sin, but decrees them as good, is really consistent… By decreeing an action as sinful, I mean decreeing it for the sake of the sinfulness of the action. God decrees that they shall be sinful, for the sake of the good that He causes to arise from the sinfulness thereof; whereas man decrees them for the sake of the evil that is in them.

62

The heart if man is exceedingly prone to undue and sinful anger, being naturally full of pride and selfishness.

63

The duty of singing praises to God seems to be given wholly to excite and express religious affections. There is no other reason why we should express ourselves to God in verse rather than in prose and with music, except that these things have a tendency to move our affections.

64

The more excellent something is the more likely it will be imitated. There are many false diamonds and rubies, but who goes about making counterfeit pebbles? However, the more excellent things are the more difficult it is to imitate them in their essential character and intrinsic virtues. Yet the more variable the imitations be, the more skill and subtlety will be used in making them an exact imitation.  So it is with Christian virtues and graces. The devil and men’s own deceitful hearts tend to imitate those things that have the highest value. So no graces are more counterfeited than love and humility. For these are the virtues where the beauty of a true Christian is seen most clearly.

65

The nature of the operations and affections are to be inquired into and examined by the rule of God’s Word and not by the actions of mere sensual spirits.

66

God created man for nothing else but happiness. He created him only that He might communicate happiness to him.

67

All the virtues which appeared in Christ shone brightest in the close of His life, under the trials He then met. Eminent virtue always shows brightest in the fire. Pure gold shows its purity chiefly in the furnace. It was chiefly under those trials which Christ endured in the close of His life that His love to God, His honor of God’s majesty, His regard to the honor of His law, His spirit of obedience, His humility, contempt of the world, His patience, meekness, and spirit of forgiveness towards men, appeared. Indeed, everything that Christ did to work out redemption for us appears mainly in the close of His life. Here mainly is His satisfaction for sin, and here chiefly is His merit of eternal life for sinners, and here chiefly appears the brightness of His example which He has set us for imitation.

68

There are people who love those who agree with them and admire them, but have no time for those who oppose and dislike them. A Christian’s love must be universal!

69

It is not by telling people about ourselves that we demonstrate our Christianity. Words are cheap. It is by costly, self-denying Christian practice that we show the reality of our faith. 

70

A person may be full of talk about his own [religious] experiences. But often it is more a bad than a good sign. It is like a tree that is full of leaves that seldom bears much fruit. Or it is like a cloud which, although it appears to promise much fullness of rain, is only wind to a dry and thirsty earth… Strong, false affections are much more likely to declare themselves than true ones. It is the nature of false religion to be showy and visible as it was with the Pharisees.

71

It may be thus described: A true sense of the divine excellency of the things revealed in the Word of God, and a conviction of the truth and reality of them thence arising… [This spiritual light] reveals no new doctrine, it suggests no new propositions to the mind, it teaches no new thing of God, or Christ or another world not taught in the Bible, but only gives a due apprehension of those things that are taught in the Word of God.

72

He who has no religious affection is in a state of spiritual death and is wholly destitute of powerful quickening influences of the Spirit of God.

73

True liberty consists only in the power of doing what we ought to will, and in not being constrained to do what we ought not to will.

74

Some talk of it as an unreasonable thing to fright persons to heaven, but I think it is a reasonable thing to endeavor to fright persons away from hell. They stand upon its brink, and are just ready to fall into it, and are senseless of their danger. Is it not a reasonable thing to fright a person out of a house of fire? Or is it not the duty of a parent to warn their child running toward the edge of a cliff?

75

Jesus knew that all mankind were in the pursuit of happiness. He has directed them in the true way to it, and He tells them what they must become in order to be blessed and happy.

76

I have this day solemnly renewed my baptismal covenant and self-dedication, which I renewed when I was received into the communion of the church. I have been before God; and have given myself, all that I am and have to God, so that I am not in any respect my own: I can challenge no right in myself, I can challenge no right in this understanding, this will, these affections that are in me; neither have I any right to this body, or any of its members: no right to this tongue, these hands, nor feet: no right to these senses, these eyes, these ears, this smell or taste. I have given myself clear away, and have not retained anything as my own. I have been to God this morning, and told Him that I gave myself wholly to Him. I have given every power to Him; so that for the future I will challenge no right in myself, in any respect.

77

Let a man have what he will, and do what he will, it signifies nothing without charity; which surely implies that charity is the great thing, and that everything which has not charity in some way contained or implied in it is nothing, and that this charity is the life and soul of all religion, without which all things that wear the name of virtues are empty and vain.

78

Resolved, never henceforward, till I die, to act as if I were any way my own, but entirely and altogether God’s.

79

O sinner! The God that holds you over the pit of hell, much as one holds a spider, or some loathsome insect over the fire, abhors you, and is dreadfully provoked. His wrath towards you burns like fire.  He looks upon you as worthy of nothing else, but to be cast into the fire. He is of purer eyes than to bear to have you in his sight.  You are ten thousand times more abominable in His eyes, than the most hateful venomous serpent is in ours.  O sinner! You have offended Him infinitely more than ever a stubborn rebel did his prince; and yet it is nothing but His hand that holds you from falling into the fire every moment.  O sinner! It is to be ascribed to nothing else, that you did not go to hell the last night; that you were allowed to awake again in this world, after you closed your eyes to sleep. And there is no other reason to be given, why you have not dropped into hell since you arose in the morning, but that God’s hand has held you up.  O sinner! There is no other reason to be given why you have not gone to hell, since you have sat here in the house of God, provoking His pure eyes by your sinful wicked manner of attending His solemn worship.  O sinner! Yes, there is nothing else that is to be given as a reason why you do not this very moment drop down into hell.  O sinner! Consider the fearful danger you are in!   O sinner! It is a great furnace of wrath, a wide and bottomless pit, full of the fire of wrath, that you are held over, in the hand of that God whose wrath is provoked and incensed as much against you, as against many of the damned in hell.   O sinner! You hang by a slender thread, with the flames of divine wrath flashing about it, and ready every moment to singe it, and burn it asunder. And you have no interest in any Mediator, and nothing to lay hold of to save yourself, nothing to keep off the flames of wrath, nothing of your own, nothing that you ever have done, nothing that you can do, to induce God to spare you one moment!

80

There is a false boldness for Christ that only comes from pride. A man may rashly expose himself to the world’s dislike and even deliberately provoke its displeasure, and yet do so out of pride… True boldness for Christ transcends all; it is indifferent to the displeasure of either friends or foes. Boldness enables Christians to forsake all rather than Christ, and to prefer to offend all rather than to offend Him.

81

Holy affections do not have heat without light.

82

Resolved, never to allow the least measure of any fretting uneasiness at my father or mother. Resolved to suffer no effects of it, so much as in the least alteration of speech, or motion of my eye: and to be especially careful of it with respect to any of our family.

83

Do we who have the care of souls know what hell is? Have we seen the state of the damned? Are we aware how dreadful their case is? Do we know that most people go there unaware of their danger? And do we see that our hearers are not aware of their danger? If we knew all this, it would be morally impossible for us to avoid passionately telling them the dreadfulness of that misery and their great exposure to it. We would cry aloud to them!

84

[This desire for happiness is] insuperable,…never can be changed…never can be overcome, or in any way abated. Young and old love happiness alike, and good and bad, wise and unwise.

85

Our obligation to love, honor and obey any being is in direct proportion to that being’s loveliness, honorableness and authority.  Since God is of infinite loveliness, infinite honor and infinite authority our obligation to Him is infinite.