Scripture teaches that everything we own – everything appointed for our benefit – has been given to us by God’s kindness, so that all that we own is like a deposit for which we must one day give an account. Therefore, we should manage our possessions as if these words were constantly sounding in our ears: “Turn in the account of your management” (Luke 16:2). At the same time, we should remember who will receive the account we give – namely, one who has commended self-control, soberness, frugality, and modesty just as much as He has condemned luxury, pride, showiness, and vanity; one who has approved no use of possessions but that which is joined with love; one who has already condemned with His own mouth whatever pleasures drag man’s heart away from integrity and purity or muddle his thinking.
John Calvin, A Little Book on the Christian Life (pg. 123).
The more a true saint loves God with a gracious love, the more he desires to love him, and the more uneasy is he at his want of love to him; the more he hates sin, the more he desires to hate it, and laments that he has so much remaining love to it; the more he mourns for sin, the more he longs to mourn; the more his heart is broken, the more he desires it should be broke: the more he thirsts and longs after God and holiness, the more he longs to long, and breathe out his very soul in longings after God. The kindling and raising of gracious affections is like kindling a flame; the higher it is raised, the more ardent it is; and the more it burns, the more vehemently does it tend and seek to burn.
Jonathan Edwards, The Religious Affections (pg.303).
He who has no religious affection is in a state of spiritual death, and is wholly destitute of the powerful, quickening, saving influences of the Spirit of God upon his heart. As there is no true religion where there is nothing else but affection, so there is no true religion where there is no religious affection…If the great things of religion are rightly understood, they will affect the heart. The reason why men are not affected by such infinitely great, important, glorious, and wonderful things, as they often hear and read of in the Word of God, is, undoubtedly, because they are blind; if they were not so, it would be impossible, and utterly inconsistent with human nature, that their hearts should be otherwise than strongly impressed, and greatly moved by such things.
Jonathan Edwards, The Religious Affections (pgs. 49-50)
The natural man is a sinner because and only because he challenges God’s selfhood in relation to his own. In all else he may willingly accept the sovereignty of God; in his own life he rejects it. For him, God’s dominion ends where his begins. For him, self becomes Self, and in this he unconsciously imitates Lucifer, that fallen son of the morning who said in his heart, “I will ascend into heaven, I will exalt my throne above the stars of God. . . . I will be like the Most High.”
Yet so subtle is self that scarcely anyone is conscious of its presence. Because man is born a rebel, he is unaware that he is one. His constant assertion of self, as far as he thinks of it at all, appears to him a perfectly normal thing. He is willing to share himself, sometimes even to sacrifice himself for a desired end, but never to dethrone himself. No matter how far down the scale of social acceptance he may slide, he is still in his own eyes a king on a throne, and no one, not even God, can take that throne from him.
Sin has many manifestations but its essence is one. A moral being, created to worship before the throne of God, sits on the throne of his own selfhood and from that elevated position declares, “I AM.” That is sin in its concentrated essence; yet because it is natural it appears to be good. It is only when in the gospel the soul is brought before the face of the Most Holy One without the protective shield of ignorance that the frightful moral incongruity is brought home to the conscience. In the language of evangelism the man who is thus confronted by the fiery presence of Almighty God is said to be under conviction. Christ referred to this when He said of the Spirit whom He would send to the world, “And when he is come, he will reprove the world of sin, and of righteousness, and of judgment.”
A.W. Tozer, Knowledge of the Holy (pgs. 21-22).
What comes into our minds when we think about God is the most important thing about us.
The history of mankind will probably show that no people has ever risen above its religion, and man’s spiritual history will positively demonstrate that no religion has ever been greater than its idea of God. Worship is pure or base as the worshiper entertains high or low thoughts of God.
For this reason the gravest question before the Church is always God Himself, and the most portentous fact about any man is not what he at a given time may say or do, but what he in his deep heart conceives God to be like. We tend by a secret law of the soul to move toward our mental image of God. This is true not only of the individual Christian, but of the company of Christians that composes the Church. Always the most revealing thing about the Church is her idea of God, just as her most significant message is what she says about Him or leaves unsaid, for her silence is often more eloquent than her speech. She can never escape the self-disclosure of her witness concerning God.
A.W. Tozer, Knowledge of the Holy (pg. 4).
When I fail to worship God as Savior, I am too casual about my sin and too focused on yours. Our relationships are often harmed when we try to atone for our own sins while condemning the other person for his.
Timothy S. Lane and Paul David Tripp, Relationships: A Mess Worth Making (pg. 64).