Category Archives: Religious Affections

“What will we do for Him, if we will not feast with Him?” by Richard Sibbes

“Christ hath both will, and skill, and power, and authority to feed us to everlasting life, for the Father sent Him forth, and sealed Him to that purpose.

All the springs of our joy are from Him (Psalm 87:7). Our duty is to accept of Christ’s inviting of us.

What will we do for Him, if we will not feast with Him?”

–Richard Sibbes, “Bowels Opened: or, A Discovery of the Near and Dear Love, Union and Communion Betwixt Christ and the Church, and Consequently Betwixt Him and Every Believing Soul, Delivered in Diverse Sermons on the Fourth, Fifth, and Sixth Chapters of the Canticles,” The Works of Richard Sibbes, Volume 2 (ed. Alexander Balloch Grosart; Carlisle, PA: Banner of Truth, 1639/2001), 2: 34.

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“Those things that are held forth to us in the gospel of Jesus Christ” by Jonathan Edwards

“Is there anything which Christians can find in heaven or earth so worthy to be the objects of their admiration and love, their earnest and longing desires, their hope, and their rejoicing, and their fervent zeal, as those things that are held forth to us in the gospel of Jesus Christ?

In which, not only are things declared most worthy to affect us, but they are exhibited in the most affecting manner.

The glory and beauty of the blessed Jehovah, which is most worthy in itself, to be the object of our admiration and love, is there exhibited in the most affecting manner that can be conceived of, as it appears shining in all its luster, in the face of an incarnate, infinitely loving, meek, compassionate, dying Redeemer.

All the virtues of the Lamb of God, His humility, patience, meekness, submission, obedience, love and compassion, are exhibited to our view, in a manner the most tending to move our affections, of any that can be imagined.”

–Jonathan Edwards, Religious Affections (ed. John E. Smith and Harry S. Stout; vol. 2, Revised edition.; The Works of Jonathan Edwards; New Haven: Yale University Press, 2009), 2: 123–124.

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“To know God is to live” by Herman Bavinck

“Mystery is the lifeblood of theological reflection. 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. Good theology puts this knowledge of God on public display.

It resists allowing theology to degenerate into rhetoric, a theology merely of words. It seeks the heart of the matter, knowing God in order to worship Him, to love Him, and to serve Him.

Such theology is never a dry and academic exercise. It is eminently practical and superlatively fruitful for life.

The knowledge of God in Christ, after all, is life itself (Psalm 89:16; Isaiah 11:9; Jeremiah 31:34; John 17:3).”

–Herman Bavinck, Reformed Dogmatics, Abridged in One Volume, Ed. John Bolt (Grand Rapids, MI: Baker, 2011), 147-148.

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“Biblical theology gives us the framework to read Scripture” by Matthew Emerson

“Biblical theology is inherently practical because the Bible is inherently practical. The Bible is not only for information but also for transformation.

Further, these two go hand in hand. As we understand better how to read Scripture, we understand its message better and, therefore, are better able to be transformed by it.

Biblical theology gives us the framework to read Scripture. Yes, other tools are needed, but without this big picture, without our topographical map, it’s easy to lose our place in the forest because we are so busy looking at individual trees.

Biblical theology helps us to see where we are in the forest and to make our way toward the end of our trail, the end of all biblical trails, the person and work of Jesus. As we strive toward that end, biblical theology tells us which turns we need to take to stay on that main Christological path.

In doing so, it orients our devotion, mission, doctrine, counseling, and preaching and teaching toward that same goal.”

–Matthew Emerson, The Story of Scripture: An Introduction to Biblical Theology (Nashville, TN: B&H Academic, 2017), 88.

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“A doxological tone that glorifies Him” by Herman Bavinck

“The essence of the Christian religion consists in the reality that the creation of the Father, ruined by sin, is restored in the death of the Son of God, and re-created by the grace of the Holy Spirit into a kingdom of God.

Theology is about God and should reflect a doxological tone that glorifies Him.”

–Herman Bavinck, Eds. John Bolt and John Vriend, Reformed Dogmatics, Volume 1: Prolegomena (Grand Rapids, MI: Baker Academic, 2003), 61.

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“Nothing puts life into men like a dying Saviour” by Charles Spurgeon

“The best preaching is, ‘We preach Christ crucified.’

The best living is, ‘We are crucified with Christ.’

The best man is a crucified man.

The best style is a crucified style: may we drop into it!

The more we live beholding our Lord’s unutterable griefs, and understanding how He has fully put away our sin, the more holiness shall we produce.

The more we dwell where the cries of Calvary can be heard, where we can view heaven, and earth, and Hell, all moved by His wondrous passion—the more noble will our lives become.

Nothing puts life into men like a dying Saviour.

Get you close to Christ, and carry the remembrance of Him about you from day to day, and you will do right royal deeds.

Come, let us slay sin, for Christ was slain.
Come, let us bury all our pride, for Christ was buried.
Come, let us rise to newness of life, for Christ has risen.

Let us be united with our crucified Lord in His one great object.
Let us live and die with Him, and then every action of our lives will be very beautiful.”

–Charles H. Spurgeon, “To Lovers of Jesus: An Example,” in The Metropolitan Tabernacle Pulpit Sermons, Vol. 31 (London: Passmore & Alabaster, 1885), 31: 202.

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“The tallest and strongest saint” by Jonathan Edwards

“All gracious affections have a tendency to promote this Christian tenderness of heart, that has been spoken of: not only a godly sorrow; but also a gracious joy; Psalms 2:11, ‘Serve the Lord with fear, and rejoice with trembling.’

As also a gracious hope; Psalms 33:18, ‘Behold the eye of the Lord is upon them that fear him, upon them that hope in his mercy.’ And Psalms 147:11, ‘The Lord taketh pleasure in them that fear him, and in them that hope in his mercy.’

Yea the most confident and assured hope, that is truly gracious, has this tendency. The higher an holy hope is raised, the more there is of this Christian tenderness.

The banishing of a servile fear, by a holy assurance, is attended with a proportionable increase of a reverential fear.

The diminishing of the fear of the fruits of God’s displeasure in future punishment, is attended with a proportionable increase of fear of his displeasure itself: the diminishing of the fear of hell, with an increase of the fear of sin.

The vanishing of jealousies of the person’s state, is attended with a proportionable increase of jealousy of his heart, in a distrust of its strength, wisdom, stability, faithfulness, etc.

The less apt he is to be afraid of natural evil, having “his heart fixed, trusting in God,” and so, “not afraid of evil tidings” [Psalms 112:7]; the more apt is he to be alarmed with the appearance of moral evil, or the evil of sin.

As he has more holy boldness, so he has less of self-confidence, and a forward assuming boldness, and more modesty. As he is more sure than others of deliverance from hell, so he has more of a sense of the desert of it.

He is less apt than others to be shaken in faith; but more apt than others to be moved with solemn warnings, and with God’s frowns, and with the calamities of others.

He has the firmest comfort, but the softest heart: richer than others, but poorest of all in spirit: the tallest and strongest saint, but the least and tenderest child amongst them.”

–Jonathan Edwards, A Treatise Concerning Religious Affections (1754), in The Works of Jonathan Edwards, Vol. 2, Ed. Paul Ramsey (New Haven: Yale University Press, 1957), 364.

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