My grace, saith God, shall be yours to pardon you, and my power shall be yours to protect you, and my wisdom shall be yours to direct you, and my goodness shall be yours to relieve you, and my mercy shall be yours to supply you, and my glory shall be yours to crown you. This is a comprehensive promise, for God to be our God: it includes all. … [It is] as if he said, You shall have as true an interest in all my attributes for your good, as they are mine for my own glory.Thomas Brooks
The end of study is information, and the end of meditation is practice, or a work upon the affections. Study is like a winter sun that shines but does not warm, but meditation is like blowing up the fire, where we do not mind the blaze but the heat. The end of study is to hoard up truth, but of meditation to lay it forth in conference or holy conversation. In study, we are rather like vintners that take in wine to store themselves for sale; in meditation, like those that buy wine for their own use and comfort. A vintner’s cellar may be better stored than a nobleman’s; the student may have more of notion and knowledge, but the practical Christian has more of taste and refreshment.Thomas Manton (1620-1677)
Now, because Christians, as long as they live here in this life, never completely divest themselves to be clothed with Christ, never completely die to themselves so that Christ lives in them entirely, but still daily err and sin in many ways, it is necessary to have in the church and congregation of Christ a constant teaching, discipline and leading—that is, a rule whereby Christians are continually prompted and led to learn to deny themselves more and abandon and dedicate themselves entirely to Christ the Lord as their Head.Martin Bucer (1538)
Without substitution the death of Jesus is unintelligible. Unless what we have here is what is being described in 2 Corinthians 5:21, that he was made sin for us–not that he was made a sinner for us–but made sin for us, then how else do you explain it? What possible justification could God have for crucifying the innocent unless in substitution he became all that we are in our sin and rebellion in order that, in the mastery and mystery of his grace, in him we might become the very righteousness of God? … There is no story in all of human history like this. There is no notion in all religions of the world that comes close to touching this. This is imponderable, mysterious, majestic, glorious. This is all about God and the wonder of his grace.Alistair Begg
The Oxford English Dictionary defines substitution as ‘the putting of one person or thing in the place of another’. One oddity of contemporary Christian talk is that many who affirm that Jesus’ death was vicarious and representative deny that it was substitutionary; for the Dictionary defines both words in substitutionary terms! Representation is said to mean ‘the fact of standing for, or in place of, some other thing or person, esp. with a right or authority to act on their account; substitution of one thing or person for another.’ And vicarious is defined as ‘that takes or supplies the place of another thing or person; substituted instead of the proper thing or person.’ So here, it seems, is a distinction without a difference. Substitution is, in fact, a broad idea that applies whenever one person acts to supply another’s need, or to discharge his obligation, so that the other no longer has to carry the load himself. … In this broad sense, nobody who wishes to say with Paul that there is a true sense in which ‘Christ died for us’ (huper, on our behalf, for our benefit), and ‘Christ redeemed us from the curse of the law, having become a curse for us’ (huper again) (Rom. 5:8; Gal. 3:13), and who accepts Christ’s assurance that he came ‘to give his life a ransom for many’ (anti, which means precisely ‘in place of’, ‘in exchange for’), should hesitate to say that Christ’s death was substitutionary. Indeed, if he describes Christ’s death as vicarious he is actually saying it.J. I. Packer, What Did the Cross Achieve?