“The whole little world of man is so overflowed with a deluge of self.”
–Stephen Charnock, “On Practical Atheism,” in The Existence and Attributes of God, in The Works of Stephen Charnock, Vol. 1 (Carlisle, PA: Banner of Truth, 1681/2010), 1: 225.
“The Lord set such a value on His children that He gave His Son Jesus Christ to die sooner than He would lose one of them; and Jesus Himself chose to die on the cross that none of His little ones should perish. Oh, the value and the preciousness of a child of God!”
–Charles H. Spurgeon, Barbed Arrows from the Quiver of C.H. Spurgeon (London: Passmore and Alabaster, 1896), 25.
“The wisdom of God doth wonderfully appear in redemption. His wisdom in creature ravisheth the eye and understanding. His wisdom in government doth no less affect a curious observer of the links and concatenation of the means.
But His wisdom in redemption mounts the mind to a greater astonishment. The works of creation are the footsteps of His wisdom; the work of redemption is the face of His wisdom.
In Christ, in the dispensation by Him, as well as His person, were ‘hid all the treasures of wisdom and knowledge’ (Col. 2:3). Some doles of wisdom were given out in creation, but the treasures of it opened in redemption, the highest degrees of it that ever God did exert in the world.
Christ is therefore called the ‘wisdom of God,’ as well as the ‘power of God’ (1 Cor. 1:24); and the gospel is called the ‘wisdom of God.’
Christ is the wisdom of God principally, and the gospel instrumentally, as it is the power of God instrumentally to subdue the heart to Himself. This is wrapped up in the appointing Christ as Redeemer, and opened to us in the revelation of it by the gospel.”
–Stephen Charnock, The Existence and Attributes of God, vol. 1, (Grand Rapids: Baker, 1682/2000), 552-553.
“Can anything more delightful enter into us, than that of the kind and gracious disposition of that God who first brought us out of the abyss of an unhappy nothing, and hath hitherto spread His wings over us?
Where can we meet with a nobler object than Divine goodness?
What nobler work can be practiced by us than to consider it?
What is more sensible in all the operations of His hands than His skill, as they are considered in themselves, and His goodness, as they are considered in relation to us?
It is strange that we should miss the thoughts of it.
It is strange that we should look upon this earth, and everything in it, and yet overlook that which it is most full of, namely, Divine goodness (Psalm 33:5).
It runs through the whole web of the world. All is framed and diversified by goodness. It is one entire single goodness, which appears in various garbs and dresses in every part of the creation.
Can we turn our eyes inward, and send our eyes outward, and see nothing of a Divinity in both that is worthy of our deepest and most serious thoughts?
Is there anything in the world we can behold, but we see His bounty, since nothing was made but is one way or other beneficial to us?”
–Stephen Charnock, The Existence and Attributes of God, vol. 2, (Grand Rapids: Baker, 1682/2000), 347.
“The name ‘Father’ is now the common name of God in the New Testament. The name YHWH is inadequately conveyed by Lord (κυριος) and is, as it were, supplemented by the name ‘Father.’
This name is the supreme revelation of God. God is not only the Creator, the Almighty, the Faithful One, the King and Lord; He is also the Father of His people.
The theocratic kingdom known in Israel passes into a kingdom of the Father who is in heaven. Its subjects are at the same time children; its citizens are members of the family.
Both law and love, the state and the family, are completely realized in the New Testament relation of God to His people. Here we find perfect kingship, for here is a king who is simultaneously a Father who does not subdue His subjects by force but who Himself creates and preserves His subjects.
As children, they are born of Him; they bear His image; they are His family. According to the New Testament, this relation has been made possible by Christ, who is the true, only-begotten, and beloved Son of the Father.
And believers obtain adoption as children and also become conscious of it by the agency of the Holy Spirit (John 3:5, 8; Rom. 8:15f.). God has most abundantly revealed Himself in the name ‘Father, Son, and Holy Spirit.’
The fullness that from the beginning inhered in the name Elohim has gradually unfolded and become most fully and splendidly manifest in the trinitarian name of God.”
–Herman Bavinck, Ed. John Bolt and trans. John Vriend, Reformed Dogmatics, Volume 2: God and Creation (Grand Rapids, MI: Baker Academic, 2004), 2: 147.
“The redeemed have all their objective good in God. God Himself is the great good which they are brought to the possession and enjoyment of by redemption.
He is the highest good, and the sum of all that good which Christ purchased. God is the inheritance of the saints; He is the portion of their souls.
God is their wealth and treasure, their food, their life, their dwelling place, their ornament and diadem, and their everlasting honor and glory. They have none in heaven but God.
He is the great good which the redeemed are received to at death, and which they are to rise to at the end of the world. The Lord God, He is the light of the heavenly Jerusalem, and is the ‘river of the water of life’ that runs, and the tree of life that grows, ‘in the midst of the paradise of God’.
The glorious excellencies and beauty of God will be what will forever entertain the minds of the saints, and the love of God will be their everlasting feast.
The redeemed will indeed enjoy other things. They will enjoy the angels, and will enjoy one another: but that which they shall enjoy in the angels, or each other, or in anything else whatsoever, that will yield then delight and happiness, will be what will be seen of God in them.”
–Jonathan Edwards, “God Glorified in the Work of Redemption, by the Greatness of Man’s Dependance upon Him, in the Whole of It (1731),” in The Sermons of Jonathan Edwards: A Reader, ed. Wilson H. Kimnach, Kenneth P. Minkema, and Douglas A Sweeney (New Haven, CT: Yale University Press, 1999), 74-75.