Martin Luther – We Need the Forgiving Mercy of God

26 Feb

[16] But I say, walk by the Spirit, and you will not gratify the desires of the flesh. [17] For the desires of the flesh are against the Spirit, and the desires of the Spirit are against the flesh, for these are opposed to each other, to keep you from doing the things you want to do. – Galatians 5:16-17 ESV

Look how bold the apostle is–he denies free will outright! We cannot do what we want, however hard we try…. Even the grace of God has not made the will perfectly free…. In this life, spirit and flesh battle it out, neither one being able to eliminate the other, although the spirit does manage to tame the flesh against its will and subject it to itself. No one can claim to have a clean heart or to be cleansed from filth, for whatever my flesh does, I do…. In every work of ours we need the forgiving mercy of God.

~Martin Luther~






Reformation Commentary on Scripture – Galatians, Ephesians (Downers Grove, IL; IVP Academic; 2011) p. 190

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Charles Spurgeon – You Had Better Have Had A Little Light From Above

25 Feb

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Let us stop and consider the merciful nature of God, in having written us a Bible at all. Ah! he might have left us without it, to grope our dark way, as blind men seek the wall; he might have suffered us to wander on with the star of reason as our only guide. I recollect a story of Mr. Hume, who so constantly affirmed that the light of reason is abundantly sufficient. Being at a good minister’s house one evening, he had been discussing the question, and declaring his firm belief in the sufficiency of the light of nature. On leaving, the minister offered to hold him a candle to light him down the steps. He said “No; the light of nature would be enough; the moon would do.” It so happened that the moon was covered with a cloud, and he fell down the steps. “Ah!” said the minister, “you had better have had a little light from above, after all, Mr. Hume.” So, supposing the light of nature to be sufficient, we had better have a little light from above too, and then we shall be sure to be right. Better have two lights than only one. The light of creation is a bright light. God may be seen in the stars; his name is written in gilt letters on the brow of night; you may discover his glory in the ocean waves, yea, in the trees of the field; but it is better to read it in two books than in one. You will find it here more clearly revealed; for he has written this book himself, and he has given you the key to understand it, if you have the Holy Spirit. Ah, beloved, let us thank God for this Bible; let us love it; let us count it more precious than much fine gold.

~Charles Spurgeon~




Spurgeon’s Sermons (Spokane, Washington; Olive Tree Bible Software; 2010) eBook. Vol. 1, Sermon No. 15; Titled: The Bible; Delivered on Sabbath Morning, March 18th, 1855.

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Herman Bavinck – To Know God is To Live

22 Feb

The knowledge of God is the central, core dogma, the exclusive content of theology. From the start of its labors dogmatic theology is shrouded in mystery; it stands before God the incomprehensible One. This knowledge leads to adoration and worship; to know God is to live. Knowing God is possible for us because God is personal, exalted above the earth and yet in fellowship with human beings on earth.

~Herman Bavinck~




Reformed Dogmatics Vol. 2: God and Creation (Grand Rapids, Michigan; Baker Academic; 2004) p. 27.

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Augustine – Sanctification, Free Will, and the Holy Spirit

21 Feb

The human will is so divinely helped in the pursuit of righteousness, that he [the believer] receives the Holy Spirit, by whom there is formed in his mind a delight in, and a love of, that supreme and unchangeable good, which is God. By this gift to him of the down payment, as it were, of the free gift, he [the believer] conceives a burning desire to cleave to his Maker. A mans free will, indeed, does not help at all except to sin, if he does not know the way of truth. And even after he begins to know his duty and proper aim, unless he also takes delight in and feels a love for it, he neither does his duty, nor sets about it, nor lives rightly. Now, in order that such a course may engage our affections, Gods love is shed abroad in our hearts, not through the free will which arises from ourselves, but through the Holy Spirit, who is given to us [Rom 5: 5].

~Augustine~


Historical Theology (Grand Rapids, MI; Zondervan; 2011) Chapter 24: Sanctification

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Jonathan Edwards – The Primary Inducement to Humble Love

20 Feb

The gospel yet further tends to lead us to humble exercises of love as it leads us to love Christ as one that was crucified for our sins. Christ’s being crucified is a great argument for the humility of us who are his followers; but his being crucified for our sins is a much further argument for it. For Christ’s being crucified for our sins is the greatest testimony of God against our sins that ever was. It shows more of God’s abhorrence of our sins than any other dispensation of God. God so abhorred our sins that he would have them so terribly punished, and his wrath so exerted against them, even when imputed to his own Son. So that this is the greatest inducement to our humility which can be, on these two accounts. First, it is the greatest manifestation of the vileness of that nature for which we should be humble. And second, it is the greatest argument to our love to this humble Savior whom the gospel holds forth. Because, the excellency of Christ and the love of Christ appear more in that act, his yielding himself to be crucified for us, than in any other act. So that these two things considered together tend above all things to draw forth the exercises of humble love.

~Jonathan Edwards~


Charity and Its Fruits: Living in the Light of God’s Love (Wheaton, IL; Crossway Books; 2012) p. 157-158

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Charles Spurgeon – This is God’s Handwriting!

19 Feb

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Stand over this volume [the Bible], and admire its authority. This is no common book. It is not the sayings of the sages of Greece; here are not the utterances of philosophers of past ages. If these words were written by a man, we might reject them; but O let me think the solemn thought, that this book is God’s handwriting– that these words are God’s! Let me look at its date; it is dated from the hills of heaven. Let me look at its letters; they flash glory on my eye. Let me read the chapters; they are big with meaning and mysteries unknown. Let me turn over the prophecies; they are pregnant with unthought- of wonders. Oh, book of books! And wast thou written by my God? Then will I bow before thee. Thou book of vast authority! thou art a proclamation from the Emperor of Heaven; far be it from me to exercise my reason in contradicting thee. Reason, thy place is to stand and find out what this volume means, not to tell what this book ought to say.

Come thou, my reason, my intellect, sit thou down and listen, for these words are the words of God. I do not know how to enlarge on this thought. Oh! if you could ever remember that this Bible was actually and really written by God. Oh! if ye had been let into the secret chambers of heaven, if ye had beheld God grasping his pen and writing down these letters– then surely ye would respect them; but they are just as much God’s handwriting as if you had seen God write them. This Bible is a book of authority; it is an authorized book, for God has written it. Oh! tremble, lest any of you despise it; mark its authority, for it is the Word of God.

~Charles Spurgeon~




Spurgeon’s Sermons (Spokane, Washington; Olive Tree Bible Software; 2010) eBook. Vol. 1, Sermon No. 15; Titled: The Bible; Delivered on Sabbath Morning, March 18th, 1855.

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John Owen: How Do We Fight Sin?

18 Feb

[13] For if you live according to the flesh you will die, but if by the Spirit you put to death the deeds of the body, you will live. – Romans 8:13

The principal efficient cause of the performance of this duty is the Spirit: ei de pneumati—“if by the Spirit.” The Spirit here is the Spirit mentioned [in Rom. 8] verse 11, the Spirit of Christ, the Spirit of God, that “dwells in us” (v. 9), that “quickens us” (v. 11); “the Holy Ghost” (v. 14); the “Spirit of adoption” (v. 15); the Spirit “that makes intercession for us” (v. 26). All other ways of mortification are vain, all helps leave us helpless; it must be done by the Spirit. Men, as the apostle intimates (Rom. 9:30-32), may attempt this work on other principles, by means and advantages administered on other accounts, as they always have done, and do; but, says he, “This is the work of the Spirit; by him alone is it to be wrought, and by no other power is it to be brought about.” Mortification from a self-strength, carried on by ways of self-inven­tion, unto the end of a self-righteousness, is the soul and substance of all false religion in the world.

~John Owen~





Overcoming Sin & Temptation (Wheaton, IL; Crossway; 2006) p. 47.

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John Calvin – What Comes First… Humility or Unity?

14 Feb

“[4:1] I therefore, a prisoner for the Lord, urge you to walk in a manner worthy of the calling to which you have been called, [2] with all humility and gentleness, with patience, bearing with one another in love,” – Ephesians 4:1-2

Paul puts humility first because he is about to speak about unity, and humility is the first step toward achieving it. Humility in turn produces gentleness, and that makes us patient. By bearing with our fellow believers we keep that unity that otherwise would be broken a hundred times a day. Let us remember, therefore, that in cultivating brotherly kindness we must start with humility….

Anyone who has these gifts of moderation will overlook and put up with many faults among his fellow believers. We must also respect the order in which Paul lists these things. It is pointless to ask for patience if people’s spirits have not been tamed first, or to preach gentleness without humility. When Paul mentions love, he means what he says elsewhere, that the true nature of love lies in patience.

~John Calvin~







Reformation Commentary on Scripture – Galatians, Ephesians (Downers Grove, IL; IVP Academic; 2011) p. 329

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Herman Bavinck – What Does Theology Aim For?

13 Feb

The Reformation admittedly recognized the supernatural character of revelation but nevertheless in fact brought about a great change. In the case of Rome, the mysteries are incomprehensible, primarily because they belong to another, higher, supernatural order, which surpasses the human intellect as such… But the Reformation replaced this contrast between the natural and the supernatural order by that of sin and grace. It located the essence of mystery, not in the fact that it is incomprehensible to human beings as such but to the intellect of the “natural” (i.e., unspiritual) person… But believers do know those mysteries; they are no longer a folly and an offense to them; they do marvel at God’s wisdom and love manifest in them. “The secret of God ought to produce earnest people, not hostile ones” (Augustine). It does not even occur to them, therefore, that the mysteries surpass their reason, that they are above reason; they do not experience them as an oppressive burden but rather as intellectual liberation. Their faith turns into wonder; knowledge terminates in adoration; and their confession becomes a song of praise and thanksgiving. Of this kind, too, is the knowledge of God theology aims for. It is not just a knowing, much less a comprehending; it is better and more glorious than that: it is the knowledge which is life, “eternal life” (John 17:3).

~Herman Bavinck~




Reformed Dogmatics Vol. 1: Prolegomena (Grand Rapids, Michigan; Baker Academic; 2003) p. 620-21.

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George Whitefield – An End Worthy

12 Feb

These, these are the precious truths, which a scoffing world would fain rally or ridicule us out of. To produce this glorious change, this new creation, the glorious Jesus left his Father’s bosom. For this he led a persecuted life. For this he died an ignominious and accursed death. For this he rose again. And for this he now sitteth at the right hand of his Father. All the precepts of his gospel, all his ordinances, all his providences, whether of an afflictive or prosperous nature, all divine revelation from the beginning to the end, all centre in these two points, to show us how we are fallen and to begin, early on and complete a glorious and blessed change in our souls.

This is an end worthy of the coming of so divine a personage. To deliver a multitude of souls of every nation, language and tongue, from so many moral evils and to reinstate them in an incomparably more excellent condition than that from whence they are fallen, is an end worthy the shedding of such precious blood.

~George Whitefield~




The Sermons of George Whitefield edited by Lee Gatiss (Wheaton, IL; Crossway Books; 2012) Sermon 13: The Potter and the Clay

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