Category Archives: Puritanical

Of, relating to, or characteristic of the Puritans. (And those of their theological ilk.)

“The blood of the Lamb” by Charles Spurgeon

“I understand by the expression, ‘The blood of the Lamb,’ (Revelation 12:11) that our Lord’s death was effective for the taking away of sin.

When John the Baptist first pointed to Jesus, he said, ‘Behold the Lamb of God, which taketh away the sin of the world.’ Our Lord Jesus has actually taken away sin by His death.

Beloved, we are sure that He had offered an acceptable and effectual propitiation when He said, ‘It is finished.’ Either He did put away sin, or He did not. If He did not, how will it ever be put away?

If He did, then are believers clear. Altogether apart from anything that we do or are, our glorious Substitute took away our sin, as in the type the scapegoat carried the sin of Israel into the wilderness.

In the case of all those for whom our Lord offered Himself as a substitutionary sacrifice, the justice of God finds no hindrance to its fullest flow: it is consistent with justice that God should bless the redeemed.

Near nineteen hundred years ago Jesus paid the dreadful debt of all His elect, and made a full atonement for the whole mass of the iniquities of them that shall believe in Him, thereby removing the whole tremendous load, and casting it by one lift of His pierced hand into the depths of the sea.

When Jesus died, an atonement was offered by Him and accepted by the Lord God, so that before the high court of heaven there was a distinct removal of sin from the whole body of which Christ is the head.

In the fulness of time each redeemed one individually accepts for himself the great atonement by an act of personal faith, but the atonement itself was made long before.

I believe this to be one of the edges of the conquering weapon. We are to preach that the Son of God has come in the flesh and died for human sin, and that in dying he did not only make it possible for God to forgive, but he secured forgiveness for all who are in Him.

He did not die to make men savable, but to save them.

He came not that sin might be put aside at some future time, but to put it away there and then by the sacrifice of Himself; for by His death He ‘finished transgressions, made an end of sin, and brought in everlasting righteousness.’

Believers may know that when Jesus died they were delivered from the claims of law, and when He rose again their justification was secured. The blood of the Lamb is a real price, which did effectually ransom.

The blood of the Lamb is a real cleansing, which did really purge away sin. This we believe and declare. And by this sign we conquer.

Christ crucified, Christ the sacrifice for sin, Christ the effectual redeemer of men, we will proclaim everywhere, and thus put to rout the powers of darkness.”

–Charles H. Spurgeon, “The Blood of the Lamb, the Conquering Weapon,” in The Metropolitan Tabernacle Pulpit Sermons, Volume 34 (London: Passmore & Alabaster, 1888), 34: 508–509.

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“This is that which Christ came to reveal: God as a Father” by John Owen

“Communion consists in giving and receiving. Until the love of the Father be received, we have no communion with him therein.

How, then, is this love of the Father to be received, so as to hold fellowship with Him? I answer, By faith.

The receiving of it is the believing of it. God hath so fully, so eminently revealed His love, that it may be received by faith.

“Ye believe in God,” (John 14:1); that is, the Father. And what is to be believed in Him? His love; for He is “love,” (1 John 4:8).

It is true, there is not an immediate acting of faith upon the Father, but by the Son.

“He is the way, the truth, and the life: no man cometh unto the Father but by Him,” (John 14:6).

He is the merciful high priest over the house of God, by whom we have access to the throne of grace: by Him is our introduction unto the Father; by Him we believe in God, (1 Pet. 1:21).

But this is that I say,—When by and through Christ we have an access unto the Father, we then behold His glory also, and see His love that He peculiarly bears unto us, and act faith thereon.

We are then, I say, to eye it, to believe it, to receive it, as in Him; the issues and fruits thereof being made out unto us through Christ alone.

Though there be no light for us but in the beams, yet we may by beams see the sun, which is the fountain of it. Though all our refreshment actually lie in the streams, yet by them we are led up unto the fountain.

Jesus Christ, in respect of the love of the Father, is but the beam, the stream; wherein though actually all our light, our refreshment lies, yet by Him we are led to the fountain, the sun of eternal love itself.

Would believers exercise themselves herein, they would find it a matter of no small spiritual improvement in their walking with God.

This is that which is aimed at. Many dark and disturbing thoughts are apt to arise in this thing.

Few can carry up their hearts and minds to this height by faith, as to rest their souls in the love of the Father; they live below it, in the troublesome region of hopes and fears, storms and clouds.

All here is serene and quiet. But how to attain to this pitch they know not.

This is the will of God, that He may always be eyed as benign, kind, tender, loving, and unchangeable therein; and that peculiarly as the Father, as the great fountain and spring of all gracious communications and fruits of love.

This is that which Christ came to reveal: God as a Father (John 1:18).”

–John Owen, The Works of John Owen, Volume 2: Communion With God (ed. William H. Goold; Carlisle, PA: Banner of Truth, 1850-53/1997), 2: 22-23.

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“An earnest of heaven” by John Newton

“Tomorrow is the Sabbath. I am usually glad when it returns, though it seldom finds me in that frame of mine which I would desire.

But it is my happiness to live amongst many who count the hours from one ordinance to another.

I know they pray that I may be a messenger of peace, and an instrument of good to their souls; and I have cause to hope their prayers are in a measure answered.

For their sakes, as much as my own, I am glad to go up to the house of the Lord. O that in watering others I may be also watered myself!

I have been praying that tomorrow may be a day of power with you and with us, and with all that love Jesus in sincerity; that we may see His glory, and taste His love in the sanctuary!

When it is thus, the Sabbath is a blessed day indeed, an earnest of heaven.

There they keep an everlasting sabbath, and cease not night or day admiring the riches of redeeming love, and adoring Him who washed His people from their sins in His own blood.

To have such imperfect communion with them as is in this state attainable in this pleasing exercise, is what alone can make life worth the name.

For this I sigh and long, and cry to the Lord to rend the vail of unbelief, scatter the clouds of ignorance, and break down the walls which sin is daily building up to hide Him from my eyes.

I hope I can say, ‘My soul is athirst for God,’ and nothing less than the light of His countenance can satisfy me. Blessed be His Name for the desire: it is His own gift, and He never gives it in vain.

He will afford us a taste of the water of life by the way; and ere long we shall drink abundantly at the fountainhead, and have done with complaint for ever.

May we be thankful for what we receive, and still earnestly desirous of more.”

–John Newton, The Works of John NewtonVolume 2 (Carlisle, PA: Banner of Truth, 1988), 2: 201-202.

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“An awful flux of words” by Charles Spurgeon

“To any brother who says, ‘I do not know how I can preach more gospel than I do, for I preach very often,’ I would reply, ‘You need not preach oftener, but fill the sermons fuller of gospel.’

The Saviour at the marriage-feast said, ‘Fill the waterpots with water.’ (John 2:7) Let us imitate the servants, of whom we read, ‘They filled them up to the brim.’ (John 2:7)

Let your discourses be full of matter,—sound, gracious, and condensed.

Certain speakers suffer from an awful flux of words; you can scarcely spy out the poor little straw of an idea which has been hurried down an awful Ganges or Amazon of words.

Give the people plenty of thought, plenty of Scriptural, solid doctrine, and deliver it in a way which is growingly better,—every day better, every year better,—that God may be more glorified, and sinners may more readily learn the way of salvation. (1 Tim. 4:15)”

–Charles H. Spurgeon, An All-Round Ministry: Addresses to Ministers and Students (Carlisle, PA: Banner of Truth, 1900/1960), 130-131.

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“Faith feeds on Christ” by Charles Spurgeon

“Faith feeds on Christ.

Feed faith with the truth of God, but especially with Him who is the Truth.”

–Charles H. Spurgeon, An All-Round Ministry: Addresses to Ministers and Students (Carlisle, PA: Banner of Truth, 1900/1960), 22.

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“We dwell in a temple of providence” by Charles Spurgeon

“We have faith in God. We believe ‘that He is, and that He is a rewarder of them that diligently seek Him’ (Heb. 11:6).

We do not believe in the powers of nature operating of themselves apart from constant emanations of power from the Great and Mighty One, who is the Sustainer as well as the Creator of all things.

Far be it from us to banish God from His own universe. Neither do we believe in a merely nominal deity, as those do who make all things to be God, for we conceive pantheism to be only another form of atheism.

We know the Lord as a distinct personal existence, a real God, infinitely more real than the things which are seen and handled, more real even than ourselves, for we are but shadows. He alone is the I AM, abiding the same for ever and ever.

We believe in a God of purposes and plans, who has not left a blind fate to tyrannize over the world, much less an aimless chance to rock it to and fro. We are not fatalists, neither are we doubters of providence and predestination.

We are believers in a God “who worketh all things after the counsel of His own will” (Eph. 1:11).

We do not conceive of the Lord as having gone away from the world, and left it and the inhabitants thereof to themselves; we believe in Him as continually presiding in all the affairs of life.

We, by faith, perceive the hand of the Lord giving to every blade of grass its own drop of dew, and to every young raven its meat.

We see the present power of God in the flight of every sparrow, and hear His goodness in the song of every lark.

We believe that ‘the earth is the Lord’s, and the fulness thereof’ (Psalm 24:1), and we go forth into it, not as into the domains of Satan where light comes not, nor into a chaos where rule is unknown, nor into a boiling sea where fate’s resistless billows shipwreck mortals at their will; but we walk boldly on, having God within us and around us, living and moving and having our being in Him, and so, by faith, we dwell in a temple of providence and grace wherein everything doth speak of His glory.

We believe in a present God wherever we may be, and a working and operating God accomplishing His own purposes steadfastly and surely in all matters, places, and times; working out His designs as much in what seemeth evil as in that which is manifestly good; in all things driving on in His eternal chariot towards the goal which infinite wisdom has chosen, never slackening His pace nor drawing the rein, but for ever, according to the eternal strength that is in Him, speeding forward without pause.

We believe in this God as being faithful to everything that He has spoken, a God who can neither lie nor change. The God of Abraham is the God and Father of our Lord Jesus Christ, and He is our God this day.

We do not believe in the ever-shifting views of the Divine Being which differing philosophies are adopting; the God of the Hebrews is our God,—Jehovah, Jah, the Mighty One, the covenant-keeping God,—’this God is our God for ever and ever: He will be our Guide even unto death’ (Psalm 48:14).”

–Charles H. Spurgeon, An All-Round Ministry: Addresses to Ministers and Students (Carlisle, PA: Banner of Truth, 1900/1960), 4-5.

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“The Old Testament is the book of Christ” by Herman Ridderbos

“Paul proclaims Christ as the fulfillment of the promise of God to Abraham, as the seed in which all the families of the earth shall be blessed (Gal. 3:8, 16, 29), the eschatological bringer of salvation whose all-embracing significance must be understood in the light of prophecy (Rom. 15:9-12), the fulfillment of God’s redemptive counsel concerning the whole world and its future.

This redemptive-historical significance of Paul’s Christology also comes to light in the pronouncements, so characteristic of him, concerning Christ as the revelation of the mystery.

Here the past is not described only as a time of darkness and ignorance, but rather as the preparation of the work of God in the course of the centuries.

The grace that has now been revealed ‘was given in Christ Jesus long ages ago’ (2 Tim. 1:9), in the purpose and promise of God and in their initial realization; it was promised by God who cannot lie, before times eternal (Tit. 1:2).

Therefore the mystery that has been revealed with the advent of Christ must also be made known and understood ‘by means of the prophetic writings’ (Rom. 16:26).

The nature of that which has taken place in Christ becomes clear in the light of the fulfilling action of God how much the Old Testament is the book of Christ (2 Cor. 3:14; 1 Cor. 10:4; Gal. 3:16).

For this reason one of the leading motifs of Paul’s preaching is that his gospel is according to the Scriptures (Rom. 1:17; 3:28; cf. Rom. 4; Gal. 3:6ff; Gal. 4:21ff; 1 Cor. 1-10; Rom. 15:4; 1 Cor. 9:10; 2 Tim. 3:16).

However this use of the Old Testament by Paul is further to be judged in detail, a most basic conception of Christ’s advent and work lies at the root of this whole appeal and use, that of the divine drama being realized and fulfilled in His advent and work; this fulfillment was not only foretold by the prophets, but signifies the execution of the divine plan of salvation that He purposed to Himself with respect to the course of the ages and the end of the times (Eph. 1:9, 10; 3:11).

This is the fundamental redemptive-historical and all-embracing character of Paul’s preaching of Christ.”

–Herman Ridderbos, Paul: An Outline of His Theology (Grand Rapids: Eerdmans, 1966/1975), 51.

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