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The Christian does not think God will love us because we are good, but that God will make us good because He loves us.
I am not afraid to say that a new idea never originated at Princeton Seminary.
To know that God knows everything about me and yet loves me is indeed my ultimate consolation.
God loves all in some ways, and God loves some in all ways.
There is tremendous relief in knowing his love to me is utterly realistic, based at every point on prior knowledge of the worst about me, so that no discovery can disillusion him about me.
The Bible has little charity for those who reject it. It pronounces them to be either derationalized or demoralized, or both.
divine love, by contrast, is not reactive but creative: God does not find that which is lovely and then move out in love toward it; something is made lovely by the fact that God first sets his love upon it. He does not look at sinful human beings and see among the mass of people some who are intrinsically more righteous or holy than others and thus find himself attracted to them. Rather, the lesson of the cross is that God chooses that which is unlovely and repulsive, unrighteous and with no redeeming quality, and lavishes his saving love in Christ upon it.
Christians do not stand isolated, each holding his own creed. They constitute one body, having one common creed. Rejecting that creed, or any of its parts, is the rejection of the fellowship of Christians, incompatible with the communion of saints, or membership in the body of Christ. In other words, Protestants admit that there is a common faith of the Church, which no man is at liberty to reject, and which no man can reject and be a Christian.
In a multitude of cases, and in all cases where regeneration is spoken of, it means the whole soul; that is, it includes the intellect, will, and the conscience as well as the affections. Hence the Bible speaks of the eyes, of the thoughts, of the purposes, of the devices, as well as of the feelings or affections of the heart. In Scriptural language, therefore, a 'new heart' does not mean simply a new state of feeling, but a radical change in the state of the whole soul or interior man.
It is plain that complete havoc must be made of the whole system of revealed truth, unless we consent to derive our philosophy from the Bible, instead of explaining the Bible by our philosophy.
The greatest sorrow and burden you can lay on the Father, the greatest unkindness you can do to him is not to believe that he loves you.
Without Jesus Christ, talk about the "depth of God's love" would be simply an abstraction. Without Jesus Christ, God could send you sixty volumes, with every page saying, "I love you deeply, I love you deeply, I love you deeply," but it would still be an abstract concept, not a life-changing reality. To genuinely understand the depths of God's love you must know the depths to which Jesus Christ went in order to love you.Prayer, 174
Who would wish to see the reins of universal empire fall from the hands of infinite wisdom and love, to be seized by chance or fate? Who would not rather be governed by a Father than by a tornado? If God cannot effectually control the acts of free agents there can be no prophecy, no prayer, no thanksgiving, no promises, no security of salvation, no certainty whether in the end God or Satan is to be triumphant, whether heaven or hell is to be the consummation. Give us certainty-the secure conviction that a sparrow cannot fall, or a sinner move a finger, but as God permits and ordains. We must have either God or Satan to rule. And if God has a providence He must be able to render the free acts of his creatures certain; and therefore certainty must be consistent with liberty Charles Hodge, Systematic Theology II (301-302)
Original sin is the only rational solution of the undeniable fact of the deep, universal and early manifested sinfulness of men in all ages, of every class, and in every part of the world.
Many sincere believers are too introspective. They look too exclusively within, so that their hope is graduated by the degree of evidence of regeneration which they find in their own experience. This, except in rare cases, can never lead to the assurance of hope. We may examine our hearts with all the microscopic care prescribed by President Edwards in his work on The Religious Affections, and never be satisfied that we have eliminated every ground of misgiving and doubt. The grounds of assurance are not so much within, as without us. Systematic Theology (London, 1873), 3:107
Top Authors
1. Charles Spurgeon (113)
2. J.C. Ryle (108)
3. Thomas Watson (95)
4. John Piper (81)
5. John Calvin (79)
6. J.I. Packer (74)
7. George Swinnock (68)
8. Louis Berkhof (62)
9. A.W. Pink (60)
10. C.S. Lewis (51)
11. Francis Schaeffer (47)
12. Gerald Bray (46)
13. B.B. Warfield (45)
14. Martyn Lloyd-Jones (43)
15. Tim Keller (42)
16. Abraham Kuyper (40)
17. John Owen (39)
18. John Flavel (38)
19. Thomas Brooks (36)
20. Martin Luther (33)
2. J.C. Ryle (108)
3. Thomas Watson (95)
4. John Piper (81)
5. John Calvin (79)
6. J.I. Packer (74)
7. George Swinnock (68)
8. Louis Berkhof (62)
9. A.W. Pink (60)
10. C.S. Lewis (51)
11. Francis Schaeffer (47)
12. Gerald Bray (46)
13. B.B. Warfield (45)
14. Martyn Lloyd-Jones (43)
15. Tim Keller (42)
16. Abraham Kuyper (40)
17. John Owen (39)
18. John Flavel (38)
19. Thomas Brooks (36)
20. Martin Luther (33)
Top Topics
1. Sin (152)2. Prayer (114)
3. Preaching (101)
4. Scripture (98)
5. Faith (92)
6. Gospel (71)
7. Suffering (57)
8. Church (51)
9. Justification (47)
10. Law (47)
11. Truth (45)
12. Salvation (38)
13. Theology (35)
14. Love (33)
15. Grace (32)
16. Sanctification (31)
17. Apologetics (30)
18. Fear (30)
19. Unbelief (28)
20. Creation (27)
21. Pride (27)
22. Worship (27)
23. Holiness (26)
24. Eternity (24)
25. Evolution (24)
26. Heaven (24)