John Calvin - The proper examination of ourselves

In examining ourselves, the search which divine truth enjoins, and the knowledge which it demands, are such as may indispose us to every thing like confidence in our own powers, leave us devoid of all means of boasting, and so incline us to submission. This is the course which we must follow, if we would attain to the true goal, both in speculation and practice. I am not unaware how much more plausible the view is, which invites us rather to ponder on our good qualities, than to contemplate what must overwhelm us with shame - our miserable destitution and ignominy. There is nothing more acceptable to the human mind than flattery, and, accordingly, when told that its endowments are of a high order, it is apt to be excessively credulous. Hence it is not strange that the greater part of mankind have erred so egregiously in this matter. Owing to the innate self-love by which all are blinded, we most willingly persuade ourselves that we do not possess a single quality which is deserving of hatred; and hence, independent of any countenance from without, general credit is given to the very foolish idea, that man is perfectly sufficient of himself for all the purposes of a good and happy life. If any are disposed to think more modestly, and concede somewhat to God, that they may not seem to arrogate every thing as their own, still, in making the division, they apportion matters so, that the chief ground of confidence and boasting always remains with themselves.

Then, if a discourse is pronounced which flatters the pride spontaneously springing up in man's inmost heart, nothing seems more delightful. Accordingly, in every age, he who is most forward in extolling the excellence of human nature, is received with the loudest applause. But be this heralding of human excellence what it may, by teaching man to rest in himself, it does nothing more than fascinate by its sweetness, and, at the same time, so delude as to drown in perdition all who assent to it. For what avails it to proceed in vain confidence, to deliberate, resolve, plan, and attempt what we deem pertinent to the purpose, and, at the very outset, prove deficient and destitute both of sound intelligence and true virtue, though we still confidently persist till we rush headlong on destruction? But this is the best that can happen to those who put confidence in their own powers. Whosoever, therefore, gives heed to those teachers, who merely employ us in contemplating our good qualities, so far from making progress in self knowledge, will be plunged into the most pernicious ignorance.


- John Calvin (Institutes of the Christian Religion, 2.1.2)

John Calvin - The importance of the knowledge of self

It was not without reason that the ancient proverb so strongly recommended to man the knowledge of himself. For if it is deemed disgraceful to be ignorant of things pertaining to the business of life, much more disgraceful is self-ignorance, in consequence of which we miserably deceive ourselves in matters of the highest moment, and so walk blindfold.

But the more useful the precept is, the more careful we must be not to use it preposterously, as we see certain philosophers have done. For they, when exhorting man to know himself, state the motive to be, that he may not be ignorant of his own excellence and dignity. They wish him to see nothing in himself but what will fill him with vain confidence, and inflate him with pride.

But self-knowledge consists in this, First, When reflecting on what God gave us at our creation, and still continues graciously to give, we perceive how great the excellence of our nature would have been had its integrity remained, and, at the same time, remember that we have nothing of our own, but depend entirely on God, from whom we hold at pleasure whatever he has seen it meet to bestow; secondly When viewing our miserable condition since Adam's fall, all confidence and boasting are overthrown, we blush for shame, and feel truly humble. For as God at first formed us in his own image, that he might elevate our minds to the pursuit of virtue, and the contemplation of eternal life, so to prevent us from heartlessly burying those noble qualities which distinguish us from the lower animals, it is of importance to know that we were endued with reason and intelligence, in order that we might cultivate a holy and honourable life, and regard a blessed immortality as our destined aim.

At the same time, it is impossible to think of our primeval dignity without being immediately reminded of the sad spectacle of our ignominy and corruption, ever since we fell from our original in the person of our first parent. In this way, we feel dissatisfied with ourselves, and become truly humble, while we are inflamed with new desires to seek after God, in whom each may regain those good qualities of which all are found to be utterly destitute.

- John Calvin (Institutes of the Christian Religion, 2.1.1.)

John Calvin - The will of God and the will of others

All pious and modest men will readily acquiesce in the sentiment of Augustine: "Man sometimes with a good will wishes something which God does not will, as when a good son wishes his father to live, while God wills him to die. Again, it may happen that man with a bad will wishes what God wills righteously, as when a bad son wishes his father to die, and God also wills it. The former wishes what God wills not, the latter wishes what God also wills. And yet the filial affection of the former is more consonant to the good will of God, though willing differently, than the unnatural affection of the latter, though willing the same thing; so much does approbation or condemnation depend on what it is befitting in man, and what in God to will, and to what end the will of each has respect. For the things which God rightly wills, he accomplishes by the evil wills of bad men," - (Augustine, Enchiridion ad Laurentium, chapter 101.) He had said a little before, (chaper 100) that the apostate angels, by their revolt, and all the reprobate, as far as they themselves were concerned, did what God willed not; but, in regard to his omnipotence, it was impossible for them to do so: for, while they act against the will of God, his will is accomplished in them. Hence he exclaims, "Great is the work of God, exquisite in all he wills! so that, in a manner wondrous and ineffable, that is not done without his will which is done contrary to it, because it could not be done if he did not permit; nor does he permit it unwillingly, but willingly; nor would He who is good permit evil to be done, were he not omnipotent to bring good out of evil," (Augustine in Psalm, 111:2)


- John Calvin (Institutes of the Christian Religion, 1.18.2)

John Calvin - Men do nothing save at the secret instigation of God, and do not discuss and deliberate on any thing but what he has previously decreed with himself and brings to pass by his secret direction

It seems absurd that man should be blinded by the will and command of God, and yet be forthwith punished for his blindness. Hence, recourse is had to the evasion that this is done only by the permission, and not also by the will of God. He himself, however, openly declaring that he does this, repudiates the evasion. That men do nothing save at the secret instigation of God, and do not discuss and deliberate on any thing but what he has previously decreed with himself and brings to pass by his secret direction, is proved by numberless clear passages of Scripture. What we formerly quoted from the Psalms, to the effect that he does whatever pleases him (Ps. 115:3), certainly extends to all the actions of men. If God is the arbiter of peace and war, as is there said, and that without any exception, who will venture to say that men are borne along at random with a blind impulse, while He is unconscious or quiescent?

But the matter will be made clearer by special examples. From the first chapter of Job we learn that Satan appears in the presence of God to receive his orders, just as do the angels who obey spontaneously (Job 1:6; 2:1). The manner and the end are different, but still the fact is, that he cannot attempt anything without the will of God. But though afterwards his power to afflict the saint seems to be only a bare permission, yet as the sentiment is true, "The Lord gave, and the Lord has taken away; as it pleased the Lord, so it has been done," we infer that God was the author of that trial of which Satan and wicked robbers were merely the instruments. Satan's aim is to drive the saint to madness by despair. The Sabeans cruelly and wickedly make a sudden incursion to rob another of his goods. Job acknowledges that he was deprived of all his property, and brought to poverty, because such was the pleasure of God. Therefore, whatever men or Satan himself devise, God holds the helm, and makes all their efforts contribute to the execution of his judgements. God wills that the perfidious Ahab should be deceived; the devil offers his agency for that purpose, and is sent with a definite command to be a lying spirit in the mouth of all the prophets, (2 Kings 22:20,22.) If the blinding and infatuation of Ahab is a judgement from God, the fiction of bare permission is at an end; for it would be ridiculous for a judge only to permit, and not also to decree, what he wishes to be done at the very time that he commits the execution of it to his ministers.

The Jews purposed to destroy Christ. Pilate and the soldiers indulged them in their fury; yet the disciples confess in solemn prayer that all the wicked did nothing but what the hand and counsel of God had decreed, (Acts 4:28,) just as Peter had previously said in his discourse, that Christ was delivered to death by the determinate counsel and foreknowledge of God, (Acts 2:23;) in other words, that God, to whom all things are known from the beginning, had determined what the Jews had executed. He repeats the same thing elsewhere, "Those things, which God before had showed by the mouth of all his prophets, that Christ should suffer, he has so fulfilled," (Acts 3:18.) Absalom incestuously defiling his father's bed, perpetrates a detestable crime (II Sam. 16:22). God, however, declares that it was his work; for the words are, "Thou midst it secretly, but I will do this thing before all Israel, and before the sun." (II Sam. 12:12.) The cruelties of the Chaldeans in Judea are declared by Jeremiah to be the work of God (Jer. 1:15; 7:14; 50:25). For which reason, Nebuchadnezzar is called the servant of God (Jer. 25:9; cf. ch. 27:6). God frequently exclaims, that by his hiss (Isa. 7:18 or 5:26), by the clang of his trumpet (Hos. 8:1), by his authority and command, the wicked are excited to war (cf. Zeph. 2:1). He calls the Assyrian the rod of his anger (Isa. 10:5p), and the axe which he wields in his hand (cf. Matt 3:10). The overthrow of the city and downfall of the temple, he calls his own work (Isa. 28:21). David, not murmuring against God, but acknowledging him to be a just judge, confesses that the curses of Shimei are uttered by his orders (II Sam. 16:10). "The Lord," says he, "has bidden him curse." (II Sam. 16:11.) Often in sacred history whatever happens is said to proceed from the Lord, as the revolt of the ten tribes (I Kings 11:31), the death of Eli's sons (I Sam. 2:34), and very many others of a similar description. Those who have a tolerable acquaintance with the Scriptures see that, with a view to brevity, I am only producing a few out of many passages, from which it is perfectly clear that it is the merest trifling to substitute a bare permission for the providence of God, as if he sat in a watch-tower waiting for fortuitous events, his judgements meanwhile depending on the will of man.

...Those to whom this seems harsh had better consider how far their captiousness is entitled to any toleration, while, on the ground of its exceeding their capacity, they reject a matter which is clearly taught by Scripture, and complain of the enunciation of truths, which, if they were not useful to be known, God never would have ordered his prophets and apostles to teach. Our true wisdom is to embrace with meek docility, and without reservation, whatever the Holy Scriptures, have delivered. Those who indulge their petulance, a petulance manifestly directed against God, are undeserving of a longer refutation.


- John Calvin (Institutes of the Christian Religion, 1.18.1 & 1.18.4)

John Calvin - The use of anthropopathism

What then is meant by the term repentance [which is attributed to God]? The very same that is meant by the other forms of expression, by which God is described to us humanly. Because our weakness cannot reach his height, any description which we receive of him must be lowered to our capacity in order to be intelligible. And the mode of lowering is to represent him not as he really is, but as we conceive of him. Though he is incapable of every feeling of perturbation, he declares that he is angry with the wicked. Wherefore, as when we hear that God is angry, we ought not to imagine that there is any emotion in him, but ought rather to consider the mode of speech accommodated to our sense, God appearing to us like one inflamed and irritated whenever he exercises judgement, so we ought not to imagine any thing more under the term repentance than a change of action, men being wont to testify their dissatisfaction by such a change. Hence, because every change whatever among men is intended as a correction of what displeases, and the correction proceeds from repentance, the same term applied to God simply means that his procedure is changed. In the meantime, there is no inversion of his counsel or will, no change of his affection. What from eternity he had foreseen, approved, decreed, he prosecutes with unvarying uniformity, how sudden soever to the eye of man the variation may seem to be.


- John Calvin (Institutes of the Christian Religion, 1.17.13)

Paul Washer - The horrid wretchedness of sin!

Imagine this: Here stands God, on the day of creation. He looks at stars that could swallow up a thousand of our suns. He looks at them and He says,"All you stars! move yourself to this place and start in this order and move in a circle and move exactly as I tell you until I give you another word!" and they all obey Him. He says, "Planets! pick yourselves up and whirl; make this formation at my command until I give you another word. He looks at mountains and He says, "Be lifted up!" and they obey him. He tells valleys "Be cast down!" and they obey Him. He looks at the sea and says "you will come this far!" and the sea obeys. And He looks at you and says "come!" and you say "No!"

Look at the horrid wretchedness of sin! The vulgarity! The prostitution of sin! It is a horrid thing, not something to be trifled with. As I said, it is a beast that is waiting at the door and its desire is to have you. Anyone who practices sin practices outright, open, clench-fisted rebellion against the Lord of glory.


- Paul Washer (from sermon, 'Examine Yourself' - http://www.youtube.com/watch?v=Ky8dTyPpiAo)

Paul Washer - Examine yourself

If I see someone who for, let's say, 3-4 years seemed to have walked with God - loved the saints, endeavoured to pray and to know the Word, congregate with other believers, and all the such - and then they begin to fall away gradually - they begin to walk away, they begin to allow the world and sin and other things enter their life, they begin to enjoy the fellowship of the wicked. I don't go to them and tell them, "you know you're a Christian and you need to avoid backsliding". I go to them and say, "you have made the good profession; you have declared among many that you are a believer but now you are beginning to live like an unbeliever. It is very, very possible that you never knew Him, that up until this point it has all been a very deceiving work of the flesh because if the work of God doesn't continue, it never was the work of God.


- Paul Washer (from sermon, 'Examine Yourself' - http://www.youtube.com/watch?v=Ky8dTyPpiAo)

John Calvin - Though the Christian will revere and extol God as the principal author, he will not overlook inferior causes

The Christian will not overlook inferior causes. For, while he regards those by whom he is benefited as ministers of the divine goodness, he will not, therefore, pass them by, as if their kindness deserved no gratitude, but feeling sincerely obliged to them, will willingly confess the obligation, and endeavour, according to his ability, to return it. In fine, in the blessings which he receives, he will revere and extol God as the principal author, but will also honour men as his ministers, and perceive, as is the truth, that by the will of God he is under obligation to those, by whose hand God has been pleased to show him kindness. If he sustains any loss through negligence or imprudence, he will, indeed, believe that it was the Lord's will it should so be, but, at the same time, he will impute it to himself. If one for whom it was his duty to care, but whom he has treated with neglect, is carried off by disease, although aware that the person had reached a limit beyond which it was impossible to pass, he will not, therefore, extenuate his fault, but, as he had neglected to do his duty faithfully towards him, will feel as if he had perished by his guilty negligence. Far less where, in the case of theft or murder, fraud and preconceived malice have existed, will he palliate it under the pretext of Divine Providence, but in the same crime will distinctly recognise the justice of God, and the iniquity of man, as each is separately manifested.

But in future events, especially, will he take account of such inferior causes. If he is not left destitute of human aid, which he can employ for his safety, he will set it down as a divine blessing; but he will not, therefore, be remiss in taking measures, or slow in employing the help of those whom he sees possessed of the means of assisting him. Regarding all the aids which the creatures can lend him, as hands offered him by the Lord, he will avail himself of them as the legitimate instruments of Divine Providence. And as he is uncertain what the result of any business in which he engages is to be, (save that he knows, that in all things the Lord will provide for his good,) he will zealously aim at what he deems for the best, so far as his abilities enable him. In adopting his measures, he will not be carried away by his own impressions, but will commit and resign himself to the wisdom of God, that under his guidance he may be led into the right path. However, his confidence in external aid will not be such that the presence of it will make him feel secure, the absence of it fill him with dismay, as if he were destitute. His mind will always be fixed on the Providence of God alone, and no consideration of present circumstances will be allowed to withdraw him from the steady contemplation of it. Thus Joab, while he acknowledges that the issue of the battle is entirely in the hand of God, does not therefore become inactive, but strenuously proceeds with what belongs to his proper calling, "Be of good courage," says he, "and let us play the men for our people, and for the cities of our God; and the Lord do that which seemeth him good," (2 Sam. 10:12.) The same conviction keeping us free from rashness and false confidence, will stimulate us to constant prayer, while at the same time filling our minds with good hope, it will enable us to feel secure, and bid defiance to all the dangers by which we are surrounded.


- John Calvin (Institutes of the Christian Religion, 1.17.9)

John Calvin - The great help of the certainty of the providence of God in all adversities

If any thing adverse befalls him (that is, the Christian), he will forthwith raise his mind to God, whose hand is most effectual in impressing us with patience and placid moderation of mind. Had Joseph kept his thoughts fixed on the treachery of his brethren, he never could have resumed fraternal affection for them. But turning toward the Lord, he forgot the injury, and was so inclined to mildness and mercy, that he even voluntarily comforts his brethren, telling them, "Be not grieved nor angry with yourselves that ye sold me hither; for God did send me before you to preserve life." "As for you, ye thought evil against me; but God meant it unto good," (Gen. 45:5; 50:20.) Had Job turned to the Chaldees, by whom he was plundered, he should instantly have been fired with revenge, but recognising the work of the Lord, he solaces himself with this most beautiful sentiment: "The Lord gave, and the Lord has taken away; blessed be the name of the Lord," (Job 1:21.) So when David was assailed by Shimei with stones and curses, had he immediately fixed his eyes on the man, he would have urged his people to retaliate the injury; but perceiving that he acts not without an impulse from the Lord, he rather calms them. "So let him curse," says he, "because the Lord has said unto him, Curse David." (II Sam. 16:11.) With the same bridle he elsewhere curbs the excess of his grief, "I was dumb, I opened not my mouth, because thou didst it," (Ps. 39:9.) If there is no more effectual remedy for anger and impatience, he assuredly has not made little progress who has learned so to meditate on Divine Providence, as to be able always to bring his mind to this, The Lord willed it, it must therefore be borne; not only because it is unlawful to strive with him, but because he wills nothing that is not just and befitting. The whole comes to this. When unjustly assailed by men, overlooking their malice, (which could only aggravate our grief, and whet our minds for vengeance,) let us remember to ascend to God, and learn to hold it for certain, that whatever an enemy wickedly committed against us was permitted, and sent by his righteous dispensation.


- John Calvin (Institutes of the Christian Religion, 1.17.8)

John Calvin - The providence of God as expressed in numerable forms in Scripture and the implications thereof

No man, therefore, will duly and usefully ponder on the providence of God save he who recollects that he has to do with his own Maker, and the Maker of the world, and in the exercise of the humility which becomes him, manifests both fear and reverence. Hence it is, that in the present day so many dogs tear this doctrine with envenomed teeth, or, at least, assail it with their bark, refusing to give more license to God than their own reason dictates to themselves. With what petulance, too, are we assailed for not being contented with the precepts of the Law, in which the will of God is comprehended, and for maintaining that the world is governed by his secret counsels? As if our doctrine were the figment of our own brain, and were not distinctly declared by the Spirit, and repeated in innumerable forms of expression! Since some feeling of shame restrains them from daring to belch forth their blasphemies against heaven, that they may give the freer vent to their rage, they pretend to pick a quarrel with us.

But if they refuse to admit that every event which happens in the world is governed by the incomprehensible counsel of God, let them explain to what effect Scripture declares, that "his judgements are a great deep," (Ps. 36:6.) For when Moses exclaims that the will of God "is not in heaven that thou shouldest say, Who shall go up for us to heaven, and bring it unto us? Neither is it beyond the sea that thou shouldest say, Who shall go over the sea and bring it unto us?" (Deut. 30:12,13,) because it was familiarly expounded in the law, it follows that there must be another hidden will which is compared to " a great deep." It is of this will Paul exclaims, "O! the depths of the riches of the wisdom and knowledge of God! How unsearchable are his judgements, and his ways past finding out! For who has known the mind of the Lord, or who has been his counsellor?" (Rom. 11:33,34 cf. Isa. 40:13-14.) It is true, indeed, that in the law and the gospel are comprehended mysteries which far transcend the measure of our sense; but since God, to enable his people to understand those mysteries which he has deigned to reveal in his word, enlightens their minds with a spirit of understanding (Job 20:3 or Isa. 11:2), they are now no longer a deep, but a path in which they can walk safely - a lamp to guide their feet (Ps. 118:105) - a light of life (cf. John 1:4, 8:12) - a school of clear and certain truth. But the admirable method of governing the world is justly called a deep, because, while it lies hid from us, it is to be reverently adored.

Both views Moses has beautifully expressed in a few words. "Secret things," saith he, "belong unto the Lord our God, but those things which are revealed belong unto us and to our children for ever," (Deut. 29:29.) We see how he enjoins us not only studiously to meditate on the law, but to look up with reverence to the secret Providence of God. The Book of Job also, in order to keep our minds humble, contains a description of this lofty theme. The author of the Book, after taking an ample survey of the universe, and discoursing magnificently on the works of God, at length adds, "Lo, these are parts of his ways: but how little a portion is heard of him?" (Job 26:14.) For which reason he, in another passage, distinguishes between the wisdom which dwells in God, and the measure of wisdom which he has assigned to man, (Job 28:21,28.) After discoursing of the secrets of nature, he says that wisdom "is hid from the eyes of all living;" that "God understandeth the way thereof." Shortly after he adds, that it has been divulged that it might be investigated; for "unto man he said, Behold the fear of the Lord, that is wisdom." To this the words of Augustine refer, "As we do not know all the things which God does respecting us in the best order, we ought, with good intention, to act according to the Law, and in some things be acted upon according to the Law, his Providence being a Law immutable," (Augustine, De octo quaestionibus ex Veteri Testamento. lib. 83 c. 27.) Therefore, since God claims to himself the right of governing the world, a right unknown to us, let it be our law of modesty and soberness to acquiesce in his supreme authority regarding his will as our only rule of justice, and the most perfect cause of all things, - not that absolute will, indeed, of which sophists prate, when by a profane and impious divorce, they separate his justice from his power, but that universal overruling Providence from which nothing flows that is not right, though the reasons thereof may be concealed.


- John Calvin (Institutes of the Christian Religion, 1.17.2)

John Calvin - The secret agency of the hand of God

Since our sluggish minds rest far beneath the height of Divine Providence, we must have recourse to a distinction which may assist them in rising. I say then, that though all things are ordered by the counsel and certain arrangement of God, to us, however, they are fortuitous, - not because we imagine that Fortune rules the world and mankind, and turns all things upside down at random, (far be such a heartless thought from every Christian breast;) but as the order, method, end, and necessity of events, are, for the most part, hidden in the counsel of God, though it is certain that they are produced by the will of God, they have the appearance of being fortuitous, such being the form under which they present themselves to us, whether considered in their own nature, or estimated according to our knowledge and judgement. Let us suppose, for example, that a merchant, after entering a forest in company with trust-worthy individuals, imprudently strays from his companions and wanders bewildered till he falls into a den of robbers and is murdered. His death was not only foreseen by the eye of God, but had been fixed by his decree. For it is said, not that he foresaw how far the life of each individual should extend, but that he determined and fixed the bounds which could not be passed, (Job 14:5.) Still, in relation to our capacity of discernment, all these things appear fortuitous. How will the Christian feel? Though he will consider that every circumstance which occurred in that person's death was indeed in its nature fortuitous, he will have no doubt that the Providence of God overruled it and guided fortune to his own end. The same thing holds in the case of future contingencies. All future events being uncertain to us, seem in suspense as if ready to take either direction. Still, however, the impression remains seated in our hearts, that nothing will happen which the Lord has not provided.

In this sense the term "fate" is repeatedly used in Ecclesiastes (ch. 2:14-15; 3:19; 9:2-3,11), because, at the first glance, men do not penetrate to the primary cause which lies concealed. And yet, what is taught in Scripture of the secret providence of God was never so completely effaced from the human heart, as that some sparks did not always shine in the darkness. Thus the soothsayers of the Philistine, though they waver in uncertainty, attribute the adverse "fate" partly to God and partly to chance. If the ark, say they, "Goes up by the way of his own coast to Bethshemish, then he has done us this great evil; but if not, then we shall know that it is not his hand that smote us, it was a chance that happened to us." (1 Sam. 6:9.) Foolishly, indeed, when divination fails them they flee to fortune. Still we see them constrained, so as not to venture to regard their disaster as fortuitous. But the mode in which God, by the curb of his Providence, turns events in whatever direction he pleases, will appear from a remarkable example. At the very same moment when David was discovered in the wilderness of Maon, the Philistines make an inroad into the country, and Saul is forced to depart, (1 Sam. 23:26,27.) If God, in order to provide for the safety of his servant, threw this obstacle in the way of Saul, we surely cannot say, that though the Philistine took up arms contrary to human expectation, they did it by chance. What seems to us contingence, faith will recognise as the secret impulse of God.

The reason is not always equally apparent, but we ought undoubtedly to hold that all the changes which take place in the world are produced by the secret agency of the hand of God. At the same time, that which God has determined, though it must come to pass, is not, however, precisely, or in its own nature, necessary. We have a familiar example in the case of our Saviour's bones. As he assumed a body similar to ours, no sane man will deny that his bones were capable of being broken and yet it was impossible that they should be broken, (John 19:33,36.) ...God made the bones of his Son frangible, though he exempted them from actual fracture; and thus, in reference to the necessity of his counsel, made that impossible which might have naturally taken place.


- John Calvin (Institutes of the Christian Religion, 1.16.9)

John Calvin - What is meant by the providence of God

Let the reader remember that the providence we mean is not one by which the Deity, sitting idly in heaven, looks on at what is taking place in the world, but one by which he, as it were, holds the helms and overrules all events. Hence his providence extends not less to the hand than to the eye (that is to say, he not only sees, but ordains what he wills to be done.). When Abraham said to his son, God will provide, (Gen. 22: 8,) he meant not merely to assert that the future event was foreknown to Gods but to resign the management of an unknown business to the will of Him whose province it is to bring perplexed and dubious matters to a happy result. Hence it appears that providence consists in action. What many talk of bare prescience is the merest trifling. Those do not err quite so grossly who attribute government to God, but still, as I have observed, a confused and promiscuous government which consists in giving an impulse and general movement to the machine of the globe and each of its parts, but does not specially direct the action of every creature. It is impossible, however, to tolerate this error. For, according to its abettors, there is nothing in this providence, which they call universal, to prevent all the creatures from being moved contingently, or to prevent man from turning himself in this direction or in that, according to the mere freedom of his own will. In this way, they make man a partner with God - God, by his energy, impressing man with the movement by which he can act, agreeably to the nature conferred upon him while man voluntarily regulates his own actions. In short, their doctrine is, that the world, the affairs of men, and men themselves, are governed by the power, but not by the decree of God. I say nothing of the Epicureans, (a pest with which the world has always been plagued,) who dream of an inert and idle God, and others, not a whit sounder, who of old feigned that God rules the upper regions of the air, but leaves the inferior to Fortune. Against such evident madness even dumb creatures lift their voice.

My intention now is, to refute an opinion which has very generally obtained - an opinion which, while it concedes to God some blind and equivocal movement, withholds what is of principal moment, viz., the disposing and directing of every thing to its proper end by incomprehensible wisdom. By withholding government, it makes God the ruler of the world in name only, not in reality. For what, I ask, is meant by government, if it be not to preside so as to regulate the destiny of that over which you preside? I do not, however, totally repudiate what is said of an universal providence, provided, on the other hand, it is conceded to me that the world is governed by God, not only because he maintains the order of nature appointed by him, but because he takes a special charge of every one of his works. It is true, indeed, that each species of created objects is moved by a secret instinct of nature, as if they obeyed the eternal command of God, and spontaneously followed the course which God at first appointed. And to this we may refer our Saviour's words, that he and his Father have always been at work from the beginning, (John 5:17;) also the words of Paul, that "in him we live, and move, and have our being," (Acts 17:28;) also the words of the author of the Epistle to the Hebrews, who, when wishing to prove the divinity of Christ, says, that he upholdeth "all things by the word of his power," (Heb. 1:3.) But some, under pretext of the general, hide and obscure the special providence, which is so surely and clearly taught in Scripture, that it is strange how any one can bring himself to doubt of it. And, indeed, those who interpose that disguise are themselves forced to modify their doctrine, by adding that many things are done by the special care of God. This, however, they erroneously confine to particular acts.


- John Calvin (Institutes of the Christian Religion, 1.16.4)

John Calvin - The providence of God is opposed to fortune and fortuitous causes

We must consider that the Providence of God, as taught in Scripture, is opposed to fortune and fortuitous causes. By an erroneous opinion prevailing in all ages, an opinion almost universally prevailing in our own day, viz., that all things happen fortuitously, the true doctrine of Providence has not only been obscured, but almost buried. If one falls among robbers, or ravenous beasts; if a sudden gust of wind at sea causes shipwreck; if one is struck down by the fall of a house or a tree; if another, when wandering through desert paths, meets with deliverance; or, after being tossed by the waves, arrives in port, and makes some wondrous hair-breadth escape from death - all these occurrences, prosperous as well as adverse, carnal sense will attribute to fortune. But whose has learned from the mouth of Christ that all the hairs of his head are numbered, (Matt 10:30) will look farther for the cause, and hold that all events whatsoever are governed by the secret counsel of God. With regard to inanimate objects again we must hold that though each is possessed of its peculiar properties, yet all of them exert their force only in so far as directed by the immediate hand of God. Hence they are merely instruments, into which God constantly infuses what energy he sees meet, and turns and converts to any purpose at his pleasure.

No created object makes a more wonderful or glorious display than the sun. For, besides illuminating the whole world with its brightness, how admirably does it foster and invigorate all animals by its heat, and fertilise the earth by its rays, warming the seeds of grain in its lap, and thereby calling forth the verdant blade! This it supports, increases, and strengthens with additional nurture, till it rises into the stalk; and still feeds it with perpetual moisture, till it comes into flower; and from flower to fruit, which it continues to ripen till it attains maturity. In like manner, by its warmth trees and vines bud, and put forth first their leaves, then their blossom, then their fruit. And the Lord, that he might claim the entire glory of these things as his own, was pleased that light should exist, and that the earth should be replenished with all kinds of herbs and fruits before he made the sun. No pious man, therefore, will make the sun either the necessary or principal cause of those things which existed before the creation of the sun, but only the instrument which God employs, because he so pleases; though he can lay it aside, and act equally well by himself: Again, when we read, that at the prayer of Joshua the sun was stayed in its course, (Josh. 10: 13;) that as a favour to Hezekiah, its shadow receded ten degrees, (2 Kings 20: 11;) by these miracles God declared that the sun does not daily rise and set by a blind instinct of nature, but is governed by Him in its course, that he may renew the remembrance of his paternal favour toward us. Nothing is more natural than for spring, in its turns to succeed winter, summer spring, and autumn summer; but in this series the variations are so great and so unequal as to make it very apparent that every single year, month, and day, is regulated by a new and special providence of God.


- John Calvin (Institutes of the Christian Religion, 1.16.2)

John Calvin - let the children of God remember

As often as we call God the Creator of heaven and earth, let us remember that the distribution of all the things which he created are in his hand and power, but that we are his sons, whom he has undertaken to nourish and bring up in allegiance to him, that we may expect the substance of all good from him alone, and have full hope that he will never suffer us to be in want of things necessary to salvation, so as to leave us dependent on some other source; that in everything we desire we may address our prayers to him, and, in every benefit we receive, acknowledge his hand, and give him thanks; that thus allured by his great goodness and beneficence, we may study with our whole heart to love and serve him.


- John Calvin (Institutes of the Christian Religion, 1.14.22)

John Calvin - Let us fix the divine perfections in the creation of the world deeply on our hearts

Undoubtedly were one to attempt to speak in due terms of the inestimable wisdom, power, justice, and goodness of God, in the formation of the world, no grace or splendour of diction could equal the greatness of the subject. Still there can be no doubt that the Lord would have us constantly occupied with such holy meditation, in order that, while we contemplate the immense treasures of wisdom and goodness exhibited in the creatures as in so many mirrors, we may not only run our eye over them with a hasty, and, as it were, evanescent glance, but dwell long upon them, seriously and faithfully turn them in our minds, and every now and then bring them to recollection. But as the present work is of a didactic nature, we cannot fittingly enter on topics which require lengthened discourse. Therefore, in order to be compendious, let the reader understand that he has a genuine apprehension of the character of God as the Creator of the world; first, if he attends to the general rule, never thoughtlessly or obliviously to overlook the glorious perfections which God displays in his creatures; and, secondly, if he makes a self application of what he sees, so as to fix it deeply on his heart. The former is exemplified when we consider how great the Architect must be who framed and ordered the multitude of the starry host so admirably, that it is impossible to imagine a more glorious sight, so stationing some, and fixing them to particular spots that they cannot move; giving a freer course to others yet setting limits to their wanderings; so tempering the movement of the whole as to measure out day and night, months, years, and seasons, and at the same time so regulating the inequality of days as to prevent every thing like confusion. The former course is, moreover, exemplified when we attend to his power in sustaining the vast mass, and guiding the swift revolutions of the heavenly bodies, &c. These few examples sufficiently explain what is meant by recognising the divine perfections in the creation of the world. Were we to attempt to go over the whole subject we should never come to a conclusion, there being as many miracles of divine power, as many striking evidences of wisdom and goodness, as there are classes of objects, nay, as there are individual objects, great or small, throughout the universe.


- John Calvin (Institutes of the Christian Religion, 1.14.21)

John Calvin - Satan cannot possible do anything against the will and consent of God

With regard to the strife and war which Satan is said to wage with God, it must be understood with this qualification, that Satan cannot possibly do anything against the will and consent of God. For we read in the history of Job, that Satan appears in the presence of God to receive his commands (Job 1:6; 2:1), and dares not proceed to execute any enterprise until he is authorised. In the same way, when Ahab was to be deceived, he undertook to be a lying spirit in the mouth of all the prophets; and on being commissioned by the Lord, proceeds to do so (I Kings 22:20-22). For this reason, also, the spirit which tormented Saul is said to be an evil spirit from the Lord, because he was, as it were, the scourge by which the misdeeds of the wicked king were punished (I Sam 16:14; 18:10). In another place it is said that the plagues of Egypt were inflicted by God through the instrumentality of wicked angels (Ps. 78:49). In conformity with these particular examples, Paul declares generally that unbelievers are blinded by God (II Thess 2:11), though he had previously described it as the doing of Satan (II Thess 2:9; cf. II Cor. 4:4; Eph. 2:2). It is evident, therefore, that Satan is under the power of God, and is so ruled by his authority, that he must yield obedience to it. Moreover, though we say that Satan resists God, and does works at variance with His works, we at the same time maintain that this contrariety and opposition depend on the permission of God. I now speak not of Satan's will and endeavour, but only of the result. For the disposition of the devil being wicked, he has no inclination whatever to obey the divine will, but, on the contrary, is wholly bent on contumacy and rebellion. This much, therefore, he has of himself, and his own iniquity, that he eagerly, and of set purpose, opposes God, aiming at those things which he deems most contrary to the will of God. But as God holds him bound and fettered by the curb of his power, he executes those things only for which permission has been given him, and thus, however unwilling, obeys his Creator, being forced, whenever he is required, to do Him service.


- John Calvin (Institutes of the Christian Religion, 1.14.17)

Henry Scougal - Fears and terrors we ought to have

Let us suppose that we are utterly destitute of any supernatural principle, and want that taste by which we should discern and abhor perverse things; yet sure we are capable of some considerations which may be of force to persuade us to this reformation of our lives. If the inward deformity and heinous nature of sin cannot affect us, at least we may be frightened by those dreadful consequences that attend it: that same selfish principle which pusheth us forward unto the pursuit of sinful pleasures, will make us loath to buy them at the rate of everlasting misery.

Thus we may encounter self-love with its own weapons, and employ one natural inclination for repressing the exorbitancies of another. Let us therefore accustom ourselves to consider seriously, what a fearful thing it must needs be to irritate and offend that infinite Being on whom we hang and depend every moment, who needs but to withdraw his mercies to make us miserable, or his assistance to make us nothing.

Let us frequently remember the shortness and uncertainty of our lives, and how that, after we have taken a few more turns in the world, and conversed a little longer amongst men, we must all go down unto the dark and silent grave, and carry nothing along with us but anguish and regret for all our sinful enjoyments; and then think what horror must needs seize the guilty soul, to find itself naked and all alone before the severe and impartial Judge of the world, to render an exact account, not only of its more important and considerable transactions, but of every word that the tongue hath uttered, and the swiftest and most secret thought that ever passed through the mind.

Let us sometimes represent unto ourselves the terrors of that dreadful day, when the foundation of the earth shall be shaken, and the heavens shall pass away with a great noise, and the elements shall melt with fervent heat, and the present frame of nature be dissolved, and our eyes shall see the blessed Jesus, (who came once into the world in all humility to visit us, to purchase pardon for us, and beseech us to accept of it,) now appearing in the majesty of his glory, and descending from heaven in a flaming fire, to take vengeance on those that have despised his mercy, and persisted in rebellion against him. When all the hidden things of darkness shall be brought to light, and the counsels of the heart shall be made manifest; when those secret impurities and subtle frauds whereof the world did never suspect us, shall be exposed and laid open to public view, and many thousand actions which we never dreamed to be sinful, or else had altogether forgotten, shall be charged home upon our consciences, with such evident convictions of guilt, that we shall neither be able to deny nor excuse them.

Then shall all the angels in heaven, and all the saints that ever lived on the earth, approve that dreadful sentence which shall be passed on wicked men; and those who perhaps did love and esteem them when they lived in the world, shall look upon them with indignation and abhorrence, and never make one request for their deliverance.

Let us consider the eternal punishment of damned souls, which are shadowed forth in Scripture by metaphors taken from those things that are most terrible and grievous in the world, and yet all do not suffice to convey into our minds any full apprehensions of them. When we have joined together the importance of all these expressions, and added unto them whatever our fancy can conceive of misery and torment, we must still remember, that all this comes infinitely short of the truth and reality of the thing.

'Tis true, this is a sad and melancholy subject; there is anguish and horror in the consideration of it; but sure it must be infinitely more dreadful to endure it: and such thoughts as these may be very useful to fright us from the courses that would lead us thither; how fond soever we may be of sinful pleasures, the fear of hell would make us abstain. Our most forward inclinations will startle and give back, when pressed with that question in the prophet, “Who amongst us can dwell with everlasting burnings?"

To this very purpose it is that the terrors of another world are so frequently represented in holy writ, and that in such terms as are most proper to affect and influence a carnal mind: these fears can never suffice to make any person truly good; but certainly they may restrain us from much evil, and have often made way for more ingenious and kindly impressions.

- Henry Scougal (The Life of God in the Soul of Man, Part 3)

Henry Scougal - We must know what things are sinful

Let us inform ourselves well what those sins are from which we ought to abstain. And here we must not take our measures from the maxims of the world, or the practices of those whom in charity we account good men. Most people have very light apprehensions of these things, and are not sensible of any fault, unless it be gross and flagitious, and scarce reckon any so great as that which they call preciseness: and those who are more serious, do many times allow themselves too great latitude and freedom.

Alas! how much pride and vanity, and passion and honour; how much weakness, and folly, and sin, doth every day show itself in their converse and behaviour? It may be they are humbled for it, and striving against it, and are daily gaining some ground: but then the progress is so small, and their failings so many, that we have need to choose a more exact pattern.

Every one of us must answer for himself, and the practices of others will never warrant and secure us. It is the highest folly to regulate our actions by any other standard than that by which we must be judged. If ever we would cleanse our way, it must be “by taking heed thereto according to the word of God” (Ps. 119:9): and that “word which is quick and powerful, and sharper than any two-edged sword, piercing even to the dividing asunder of soul and spirit, and of the joints and marrow, and is a discerner of the thoughts and intents of the heart” (Heb. 4:12) will certainly discover many things to be sinful and hideous, which pass for very innocent in the eyes of the world.

Let us therefore imitate the Psalmist, who saith, “Concerning the works of men, by the words of thy lips I have kept myself from the paths of the destroyer” (Ps. 17:4).

Let us acquaint ourselves with the strict and holy laws of our religion. Let us consider the discourses of our blessed Saviour, (especially that divine sermon on the mount,) and the writings of his holy apostles, where an ingenuous and unbiased mind may clearly discern those limits and bounds by which our actions ought to be confined. And then let us never look upon any sin as light and inconsiderable; but be fully persuaded, that the smallest is infinitely heinous in the sight of God, and prejudicial to the souls of men; and that, if we had the right sense of things, we should be as deeply affected with the least irregularities, as now we are with the highest crimes.


- Henry Scougal (The Life of God in the Soul of Man, Part 3)

Henry Scougal - A Prayer

Infinite and eternal Majesty! Author and Fountain of being and blessedness! how little do we poor sinful creatures know of thee, or the way to serve and please thee! We talk of religion, and pretend unto it; but, alas! how few are there that know and consider what it means! How easily do we mistake the affections of our nature, and issues of self-love, for those divine graces which alone can render us acceptable in thy sight! It may justly grieve me to consider, that I should have wandered so long, and contented myself so often with vain shadows and false images of piety and religion; yet I cannot but acknowledge and adore thy goodness, who hast been pleased, in some measure, to open mine eyes, and let me see what it is at which I ought to aim. I rejoice to consider what mighty improvements my nature is capable of, and what a divine temper of spirit doth shine in those whom thou art pleased to choose, and causest to approach unto thee. Blessed be thine infinite mercy, who sentest thine own Son to dwell among men, and instruct them by his example as well as his laws, giving them a perfect pattern of what they ought to be. O that the holy life of the blessed Jesus may be always in my thoughts, and before mine eyes, till I receive a deep sense and impression of those excellent graces that shined so eminently in him! And let me never cease my endeavours, till that new and divine nature prevail in my soul, and Christ be formed within me.


- Henry Scougal (The Life of God in the Soul of Man, Part 1)

John Calvin - Two rules of modesty and soberness to be observed on the whole subject of religion

let us here remember that on the whole subject of religion one rule of modesty and soberness is to be observed, and it is this: in obscure matters not to speak or think, or even long to know, more than the Word of God has delivered. A second rule is, that in reading the Scriptures we should constantly direct our inquiries and meditations to those things which tend to edification, not indulge in curiosity, or in studying things of no use. And since the Lord has been pleased to instruct us, not in frivolous questions, but in solid piety, in the fear of his name, in true faith, and the duties of holiness, let us rest satisfied with such knowledge. Wherefore, if we would be duly wise, we must renounce those vain babblings of idle men, concerning the nature, ranks, and number of angels, without any authority from the Word of God. I know that many fasten on these topics more eagerly, and take greater pleasure in them than in those relating to daily practice. But if we decline not to be the disciples of Christ, let us not decline to follow the method which he has prescribed. In this way, being contented with him for our master, we will not only refrain from, but even feel averse to, superfluous speculations which he discourages.

None can deny that Dionysus (whoever he may have been) has many shrewd and subtle disquisitions in his Celestial Hierarchy, but on looking at them more closely, every one must see that they are merely idle talk. The duty of a Theologian, however, is not to tickle the ear, but confirm the conscience, by teaching what is true, certain, and useful. When you read the work of Dionysus, you would think that the man had come down from heaven, and was relating, not what he had learned, but what he had actually seen. Paul, however, though he was carried to the third heaven, so far from delivering any thing of the kind, positively declares, that it was not lawful for man to speak the secrets which he had seen. 


- John Calvin (Institutes of the Christian Religion, 1.14.4)

John Calvin - Important distinctions in the Godhead

I am not sure whether it is expedient to borrow analogies from human affairs to express the nature of this distinction. The ancient fathers sometimes do so, but they at the same time admits that what they bring forward as analogous is very widely different. And hence it is that I have a great dread of any thing like presumption here, lest some rash saying may furnish an occasion of calumny to the malicious, or of delusion to the unlearned. It were unbecoming, however, to say nothing of a distinction which we observe that the Scriptures have pointed out. This distinction is, that to the Father is attributed the beginning of action, the fountain and source of all things; to the Son, wisdom, counsel, and arrangement in action, while the energy and efficacy of action is assigned to the Spirit. Moreover, though the eternity of the Father is also the eternity of the Son and Spirit, since God never could be without his own wisdom and energy; and though in eternity there can be no room for first or last, still the distinction of order is not unmeaning or superfluous, the Father being considered first, next the Son from him, and then the Spirit from both. For the mind of every man naturally inclines to consider, first, God, secondly, the wisdom emerging from him, and, lastly, the energy by which he executes the purposes of his counsel. For this reason, the Son is said to be of the Father only; the Spirit of both the Father and the Son. This is done in many passages, but in none more clearly than in the eighth chapter to the Romans, where the same Spirit is called indiscriminately the Spirit of Christ, and the Spirit of him who raised up Christ from the dead. And not improperly. For Peter also testifies (2 Pet. 1:21, cf. 1 Peter 1:11) that it was the Spirit of Christ which inspired the prophets, though the Scriptures so often say that it was the Spirit of God the Father.


- John Calvin (Institutes of the Christian Religion, 1.13.18)

John Calvin - Trinity and unity

The Scriptures demonstrate that there is some distinction between the Father and the Word, the Word and the Spirit; but the magnitude of the mystery reminds us of the great reverence and soberness which ought to he employed in discussing it. It seems to me, that nothing can be more admirable than the words of Gregory Nanzianzen:

"I cannot think of the unity without being irradiated by the Trinity: I cannot distinguish between the Trinity without being carried up to the unity. " (Gregory Nazianzen in Sermon de Sacro Baptis.)

Therefore, let us beware of imagining such a Trinity of persons as will distract our thoughts, instead of bringing them instantly back to the unity. The words Father, Son, and Holy Spirit, certainly indicate a real distinction, not allowing us to suppose that they are merely epithets by which God is variously designated from his works. Still they indicate distinction only, not division.


- John Calvin (Institutes of the Christian Religion, 1.13.17)

John Calvin - Scripture, carrying its own evidence along with it, deigns not to submit to proofs and arguments, but owes the full conviction with which we ought to receive it to the testimony of the Spirit

Let it therefore be held as fixed, that those who are inwardly taught by the Holy Spirit acquiesce implicitly in Scripture; that Scripture carrying its own evidence along with it, deigns not to submit to proofs and arguments, but owes the full conviction with which we ought to receive it to the testimony of the Spirit. Enlightened by him, we no longer believe, either on our own judgement or that of others, that the Scriptures are from God; but, in a way superior to human judgement, feel perfectly assured - as much so as if we beheld the divine image visibly impressed on it -that it came to us, by the instrumentality of men, from the very mouth of God. We ask not for proofs or probabilities on which torest our judgement, but we subject our intellect and judgement to it as too transcendent for us to estimate. This, however, we do, not in the manner in which some are wont to fasten on an unknown object, which, as soon as known, displeases, but because we have a thorough conviction that, in holding it, we hold unassailable truth; not like miserable men, whose minds are enslaved by superstition, but because we feel a divine energy living and breathing in it - an energy by which we are drawn and animated to obey it, willingly indeed, and knowingly, but more vividly and effectually than could be done by human will or knowledge.

Hence, God most justly exclaims by the mouth of Isaiah, "Ye are my witnesses, saith the Lord, and my servant whom I have chosen, that ye may know and believe me, and understand that I am he," (Isa. 43: 10.) Such, then, is a conviction which asks not for reasons; such, aknowledge which accords with the highest reason, namely knowledge in which the mind rests more firmly and securely than in any reasons; such in fine, the conviction which revelation from heaven alone can produce. I say nothing more than every believer experiences in himself, though my words fall far short of the reality.

I do not dwell on this subject at present, because we will return to it again: only let us now understand that the only true faith is that which the Spirit of God seals on our hearts. Nay, the modest and teachable reader will find a sufficient reason in the promise contained in Isaiah, that all the children of the renovated Church "shall be taught of the Lord," (Isaiah 54:13.) This singular privilege God bestows on his elect only, whom he separates from the rest of mankind. For what is the beginning of true doctrine but prompt alacrity to hear the Word of God? And God, by the mouth of Moses, thus demands to be heard: "It is not in heavens that thous houldest say, Who shall go up for us to heaven, and bring it unto us, that we may hear and do it? But the word is very nigh unto thee,in thy mouth and in thy heart," (Deut. 30: 12, 14.) God having been pleased to reserve the treasure of intelligence for his children, no wonder that so much ignorance and stupidity is seen in the generality of mankind. In the generality, I include even those specially chosen, until they are ingrafted into the body of the Church. Isaiah, moreover, while reminding us that the prophetical doctrine would prove incredible not only to strangers, but also to the Jews, who were desirous to be thought of the household of God, subjoins the reason, when he asks, "To whom has the arm of the Lord been revealed?" (Isaiah 53:1.) If at any time, then we are troubled at the small number of those who believe, let us, on the other hand, call to mind, that none comprehend the mysteries of God save those to whom it is given.


- John Calvin (Institutes of the Christian Religion, 1.7.5)

John Calvin - The testimony of the Spirit is superior to reason

It is preposterous to attempt, by discussion, to rear up a full faith in Scripture. True, were I called to contend with the craftiest despisers of God, I trust, though I am not possessed of the highest ability or eloquence, I should not find it difficult to stop their obstreperous mouths; I could, without much ado, put down the boastings which they mutter in corners, were anything to be gained by refuting their cavils. But although we may maintain the sacred Word of God against gainsayers, it does not follow that we shall forthwith implant the certainty which faith requires in their hearts. Profane men think that religion rests only on opinion, and, therefore, that they may not believe foolishly, or on slight grounds, desire and insist to have it proved by reason that Moses and the prophets were divinely inspired. But I answer,that the testimony of the Spirit is superior to reason. For as God alone can properly bear witness to his own words, so these words will not obtain full credit in the hearts of men, until they are sealed by the inward testimony of the Spirit. The same Spirit, therefore, who spoke by the mouth of the prophets, must penetrate our hearts, in order to convince us that they faithfully delivered the message with which they were divinely entrusted. This connection is most aptly expressed by Isaiah in these words, "My Spirit that is upon thee, and my words which I have put in thy mouth, shall not depart out of thy mouth, nor out of the mouth of thy seed, nor out of the mouth of thy seed's seed, saith the Lord, from henceforth and for ever," (Isa. 59: 21.) Some worthy persons feel disconcerted, because, while the wicked murmur with impunity at the Word of God, they have not a clear proof at hand to silence them, forgetting that the Spirit is called an earnest and seal to confirm the faith of the godly, for this very reason, that, until he enlightens their minds, they are tossed to and fro in a sea of doubts.


- John Calvin (Institutes of the Christian Religion, 1.7.4)

John Calvin - We must go to the Word

For if we reflect how prone the human mind is to lapse into forgetfulness of God, how readily inclined to every kind of error, how bent every now and then on devising new and fictitious religions, it will be easy to understand how necessary it was to make such a depository of doctrine as would secure it from either perishing by the neglect, vanishing away amid the errors, or being corrupted by the presumptuous audacity of men. It being thus manifest that God, foreseeing the inefficiency of his image imprinted on the fair form of the universe, has given the assistance of his Word to all whom he has ever been pleased to instruct effectually, we, too, must pursue this straight path, if we aspire in earnest to a genuine contemplation of God; - we must go, I say, to the Word, where the character of God, drawn from his works is described accurately and to the life; these works being estimated, not by our depraved judgement, but by the standard of eternal truth. If, as I lately said, we turn aside from it, how great soever the speed with which we move, we shall never reach the goal, because we are off the course. We should consider that the brightness of the Divine countenance, which even an apostle declares to be inaccessible, (1 Tim. 6: 16,) is a kind of labyrinth, - a labyrinth to us inextricable, if the Word do not serve us as a thread to guide our path; and that it is better to limp in the way, than run with the greatest swiftness out of it. Hence the Psalmist, after repeatedly declaring (Psalm 93, 96, 97, 99, &c.) that superstition should be banished from the world in order that pure religion may flourish, introduces God as reigning; meaning by the term, not the power which he possesses and which he exerts in the government of universal nature, but the doctrine by which he maintains his due supremacy: because error never can be eradicated from the heart of man until the true knowledge of God has been implanted in it.


- John Calvin (Institutes of the Christian Religion, 1.6.3)

John Calvin - Let us remember that God is the object of our faith, worship and adoration

Let each of us, therefore, in contemplating his own nature, remember that there is one God who governs all natures, and, in governing, wishes us to have respect to himself, to make him the object of our faith, worship, and adoration. Nothing, indeed, can be more preposterous than to enjoy those noble endowments which bespeak the divine presence within us, and to neglect him who, of his own good pleasure, bestows them upon us. In regard to his power, how glorious the manifestations by which he urges us to the contemplation of himself; unless, indeed, we pretend not to know whose energy it is that by a word sustains the boundless fabric of the universe - at one time making heaven reverberate with thunder, sending forth the scorching lightning, and setting the whole atmosphere in a blaze; at another, causing the raging tempests to blow, and forthwith, in one moment, when it so pleases him, making a perfect calm; keeping the sea, which seems constantly threatening the earth with devastation, suspended as it were in air; at one time, lashing it into fury by the impetuosity of the winds; at another, appeasing its rage, and stilling all its waves. ... I wish to observe here, that this method of investigating the divine perfections, by tracing the lineaments of his countenance as shadowed forth in the firmament and on the earth, is common both to those within and to those without the pale of the Church. From the power of God we are naturally led to consider his eternity since that from which all other things derive their origin must necessarily be self-existent and eternal. Moreover, n goodness. But if this is the only cause, nothing more should be required to draw forth our love towardif it be asked what cause induced him to create all things at first, and now inclines him to preserve them, we shall find that there could be no other cause than his ows him; every creature, as the Psalmist reminds us, participating in his mercy. "His tender mercies are over all his works," (Ps. 145: 9.)


- John Calvin (Institutes of the Christian Religion, 1.5.6)

John Calvin - The shameful ingratitude of men

Herein appears the shameful ingratitude of men. Though they have in their own persons a factory where innumerable operations of God are carried on, and a magazine stored with treasures of inestimable value - instead of bursting forth in his praise, as they are bound to do, they, on the contrary, are the more inflated and swelled with pride. They feel how wonderfully God is working in them, and their own experience tells them of the vast variety of gifts which they owe to his liberality. Whether they will or not, they cannot but know that these are proofs of his Godhead, and yet they inwardly suppress them. They have no occasion to go farther than themselves, provided they do not, by appropriating as their own that which has been given them from heaven, put out the light intended to exhibit God clearly to their minds.

At this day, however, the earth sustains on her bosom many monster minds - minds which are not afraid to employ the seed of Deity deposited in human nature as a means of suppressing the name of God. Can any thing be more detestable than this madness in man, who, finding God a hundred times both in his body and his soul, makes his excellence in this respect a pretext for denying that there is a God? He will not say that chance has made him differ from the brutes that perish; but, substituting nature as the architect of the universe, he suppresses the name of God. The swift motions of the soul, its noble faculties and rare endowments, bespeak the agency of God in a manner which would make the suppression of it impossible, did not the Epicureans, like so many Cyclops, use it as a vantage ground, from which to wage more audacious war with God. Are so many treasures of heavenly wisdom employed in the guidance of such a worm as man, and shall the whole universe be denied the same privilege? To hold that there are organs in the soul corresponding to each of its faculties, is so far from obscuring the glory of God, that it rather illustrates it. Let Epicurus tell what concourse of atoms, cooking meat and drink, can form one portion into refuse and another portion into blood, and make all the members separately perform their office as carefully as if they were so many souls acting with common consent in the superintendence of one body.


- John Calvin (Institutes of the Christian Religion, 1.5.4)

John Calvin - Man suppresses the knowledge of God

But though experience testifies that a seed of religion is divinely sown in all, scarcely one in a hundred is found who cherishes it in his heart, and not one in whom it grows to maturity so far is it from yielding fruit in its season. Moreover, while some lose themselves in superstitious observances, and others, of set purpose, wickedly revolt from God, the result is, that, in reward to the true knowledge of him, all are so degenerate, that in no part of the world can genuine godliness be found. In saying that some fall away into superstition, I mean not to insinuate that their excessive absurdity frees them from guilt; for the blindness under which they labour is almost invariably accompanied with vain pride and stubbornness. Mingled vanity and pride appear in this, that when miserable men do seek after God, instead of ascending higher than themselves as they ought to do, they measure him by their own carnal stupidity, and neglecting solid inquiry, fly off to indulge their curiosity in vain speculation. Hence, they do not conceive of him in the character in which he is manifested, but imagine him to be whatever their own rashness has devised. This abyss standing open,they cannot move one footstep without rushing headlong to destruction. With such an idea of God, nothing which they may attempt to offer in the way of worship or obedience can have any value in his sight, because it is not him they worship, but, instead of him, the dream and figment of their own heart. This corrupt procedure is admirably described by Paul, when he says, that"thinking to be wise, they became fools" (Rom. 1: 22.) He had previously said that "they became vain in their imaginations," but lest any should suppose them blameless, he afterwards adds that they were deservedly blinded, because, not contented with sober inquiry, because, arrogating to themselves more than they have any title to do, they of their own accord court darkness, nay, bewitch themselves with perverse, empty show. Hence it is that their folly, the result not only of vain curiosity, but of licentious desire and overweening confidence in the pursuit of forbidden knowledge, cannot be excused.


- John Calvin (Institutes of the Christian Religion, 1.4.1)

John Calvin - A sense of Deity is inscribed on every heart

That there exists in the human minds and indeed by natural instinct, some sense of Deity, we hold to be beyond dispute, since God himself, to prevent any man from pretending ignorance, has endued all men with some idea of his Godhead, the memory of which he constantly renews and occasionally enlarges, that all to a man being aware that there is a God, and that he is their Maker, may be condemned by their own conscience when they neither worship him nor consecrate their lives to his service. Certainly, if there is any quarter where it may be supposed that God is unknown, the most likely for such an instance to exist is among the dullest tribes farthest removed from civilisation. But, as a heathen tells us, there is no nation so barbarous, no race so brutish, as not to be imbued with the conviction that there is a God. Even those who, in other respects, seem to differ least from the lower animals, constantly retain some sense of religion; so thoroughly has this common conviction possessed the mind, so firmly is it stamped on the breasts of all men. Since, then, there never has been, from the very first, any quarter of the globe, any city, any household even, without religion, this amounts to a tacit confession, that a sense of Deity is inscribed on every heart.
Nay, even idolatry is ample evidence of this fact. For we know how reluctant man is to lower himself, in order to set other creatures above him. Therefore, when he chooses to worship wood and stone rather than be thought to have no God, it is evident how very strong this impression of a Deity must be; since it is more difficult to obliterate it from the mind of man, than to break down the feelings of his nature, - these certainly being broken down, when, in opposition to his natural haughtiness, he spontaneously humbles himself before the meanest object as an act of reverence to God.


- John Calvin (Institutes of the Christian Religion, 1.3.1)

Richard Sibbes - We ought to have indignation against sin

It is a sign that we do not hate sin when we take not to heart the sins of our land. 'Woe is me that I am constrained to dwell in the tents of Kedar,' saith David; 'mine eyes gush out with tears because men keep not thy law' Ps. cxx. 5. Lot's soul was vexed at the unclean conversation of the wicked, 2 Peter ii. 7. But, alas! how do we come short of this! The greatest number are so far from mourning for the abominations of the land, that they rather set themselves against God in a most disobedient manner, and press others to sin against him. Are magistrates of David's mind, to labour to cut off all workers of iniquity from the land? Indeed, for small trifling things they will do a man justice, but where is the tenderness of God's glory? Where are those that seek to reform idolatry, Sabbath-breaking, and profaneness amongst us? Pity it is to see how many do hold the stirrup to the devil, by giving occasions and encouragements to others to commit evil. Do we hate sin, when we are like tinder, ready to receive the least motion to it, as our fashion-mongers, who transform themselves into every effeminate unbeseeming guise? Shall we say that these men hate sin, which, when they are reproved for it, labour to defend it or excuse it, counting their pride but comeliness, their miserable covetousness but [thrift], and drunkenness only good fellowship?

To strengthen our indignation against sin the better, consider the ugliness thereof, how opposite and distasteful it is to the Almighty, as appears in Sodom and in the old world. It is that for which God himself hates his own creature, and for which he will say to the wicked at the day of judgment, 'Go, ye cursed, into everlasting lire,' Mat. xxv. 41. Sin is the cause of all those diseases and crosses that befall the sons of men. It hath its rise from the devil, who is the father of it, and whose lusts we do whensoever we offend God.
There is not the least sin but it is committed against an infinite majesty, yea, against a good God, to whom we owe ourselves and all that we have, who waits when you will turn to him and live for ever; but if you despise his goodness, and continue still to provoke the eyes of his glory, is a terrible and [avenging] God, and ready every moment to destroy both body and soul in hell.

 ... And to strengthen our indignation against sin, we should drive our affections another way, and set them upon the right object. A Christian should consider. Wherefore did God give me this affection of love? Was it to set it on this or that lust, or any sinful course? Or hath he given me this affection of hatred that I should envy my brethren, and condemn the good way? No, surely. I ought to improve every faculty of my soul to the glory of the giver, by loving that which he loves, and hating that which he hates. God's truth, his ways, and children, are objects worthy our love, and Satan with his deeds of darkness the fittest subjects of our indignation and hatred.


- Richard Sibbes (Josiah's Reformation, Sermon 2)

Richard Sibbes - There must be a hatred and loathing of sin

There must be a hatred and loathing of sin in our confessions. We must confess it with all the circumstances, the time when, and place where. We must aggravate our offences, as David did: 'Against thee have I sinned, and done this evil in thy sight;' Psalm 51:4; and as the apostle: 'I was a blasphemer, I was a persecutor,' I was thus and thus. He did not extenuate his sin, and say, the rulers commanded me so to do; but, 'I persecuted the church' out of the wickedness of mine own heart. A true Christian will not hide his sins, but lay them open, the more to abase himself before God. This aggravating of our sins will make them more vile unto us, and us more humble in the sight of them. True reformation of life is ever joined with an indignation of all sin, there is such a contrariety in the nature of a child of God against all evil.

[1.] We should therefore first hate sin universally; not one sin, but every kind of sin, and that most of all which most rules in us, and which is most prevalent in our own hearts. A sincere Christian hates sin in himself most. We must not hate that in another which we cherish in ourselves.

[2.] We should hate sin the more, the nearer it comes to us, in our children and friends, or any other way. It was David's fault to let Absalom his son go unreproved in his wicked practices, and Eli for not correcting his sons. We see what came of it, even their utter overthrow.

[3.] He that truly hates sin will not think much to be admonished and reproved when he errs. A man that hath a bad plant in his ground, that will eat out the heart of it, will not hate another that shall discover such an evil to him; so if any one shall reprove thee for this or that sin, and thou hate him for it, it is a sign corruption is sweet to thee. 


- Richard Sibbes (Josiah's Reformation, Sermon 2)

A. W. Pink - Great God!

Great God! how infinite art Thou,
What weak and worthless worms are we,
Let all the race of creatures bow
And seek salvation now from Thee.
Eternity, with all its years
Stands ever-present to Thy view,
To Thee there's nothing old appears
Great God! There can be nothing new.
Our lives through varied scenes are drawn,
And vexed with mean and trifling cares;
While Thine eternal thought moves on
Thy fixed and undisturbed affairs.

"Alleluia: for the Lord God omnipotent reigneth" (Rev. 19:6).

 - A. W. Pink (The Sovereignty of God, Chapter 12: Conclusion)

A. W. Pink - A merciful provision

God's Sovereign election of certain ones to salvation is a merciful provision. The sufficient answer to all the wicked accusations that the doctrine of Predestination is cruel, horrible, and unjust, is that unless God had chosen certain ones to salvation none would have been saved, for "there is none that seeketh after God" (Rom. 3:11). This is no mere inference of ours but the definite teaching of Holy Scripture. Attend closely to the words of the Apostle in Romans 9 where this theme is fully discussed: "Though the number of the children of Israel be as the sand of the sea, a remnant shall be saved... And as Esaias (Isaiah) said before, Except the Lord of Hosts had left us a seed, we had been as Sodom, and been made like unto Gomorrah" (Rom. 9:27, 29). The teaching of this passage is unmistakable: but for Divine interference Israel would have become as Sodom and Gomorrah. Had God left Israel alone human depravity would have run its course to its own tragic end. But God left Israel a "remnant" or "seed." Of old the cities of the plain had been obliterated for their sin and none was left to survive them; and so it would have been in Israel's case had not God "left" or spared a remnant. Thus it is with the human race: but for God's Sovereign grace in sparing a remnant all of Adam's descendants had perished in their sins. Therefore, we say that God's Sovereign election of certain ones to salvation is a merciful provision. And, be it noted, in choosing the ones He did God did no injustice to the others who were passed by, for none had any right to salvation. Salvation is by grace, and the exercise of grace is a matter of pure Sovereignty-God might save all or none, many or few, one or ten thousand, just as He saw best. Should it be replied, But surely it were "best" to save all, the answer would be: We are not capable of judging. We might have thought it "best" never to have created Satan, never to have allowed sin to enter the world, or having entered to have brought the conflict between good and evil to an end long before now. Ah! God's ways are not ours, and His ways are "past finding out."


- A. W. Pink (The Sovereignty of God, Chapter 12: Conclusion)

A. W. Pink - God's sovereignty and Christian service

If God has determined before the foundation of the world the precise number of those who shall be saved then why should we concern ourselves about the eternal destiny of those with whom we come into contact? What place is left for zeal in Christian service? Will not the doctrine of God's Sovereignty, and its corollary of predestination, discourage the Lord's servants from faithfulness in evangelism? No; instead of discouraging His servants a recognition of God's Sovereignty is most encouraging to them. Here is one, for example, who is called upon to do the work of an evangelist, and he goes forth believing in the freedom of the will and in the sinner's own ability to come to Christ. He preaches the Gospel as faithfully and zealously as he knows how; but he finds the vast majority of his hearers are utterly indifferent and have no heart at all for Christ. He discovers that men are, for the most part, thoroughly wrapped up in the things of the world, and that few have any concern about the world to come. He beseeches men to be reconciled to God and pleads with them over their soul's salvation. But it is of no avail. He becomes thoroughly disheartened and asks himself, What is the use of it all? Shall he quit, or had he better change his mission and message? If men will not respond to the Gospel, had he not better engage in that which is more popular and acceptable to the world? Why not occupy himself with humanitarian efforts, with social uplift work, with the purity campaign? Alas! that so many men who once preached the Gospel are now engaged in these activities instead.

... Ah, fellow-Christian-worker, God has not sent us forth to "draw a bow at a venture." The success of the ministry which He has committed into our hands is not left contingent on the fickleness of the wills in those to whom we preach. How gloriously encouraging, how soul-sustaining the assurance are those words of our Lord's if we rest on them in simple faith: "And other sheep I have ("have" mark you, not "will have"; "have" because given to Him by the Father before the foundation of the world), which are not of this fold (i.e. the Jewish fold then existing): them also I must bring, and they shall hear My voice" (John 10:16). Not simply, "they ought to hear My voice," not simply "they may hear My voice," not "they will if they are willing." There is no "if," no uncertainty about it. "They shall hear My voice" is His own positive, unqualified, absolute promise. Here then is where faith is to rest! Continue your quest, dear friend, after the "other sheep" of Christ's. Be not discouraged because the "goats" heed not His voice as you preach the Gospel. Be faithful, be scriptural, be persevering, and Christ may use even you to be His mouthpiece in calling some of His lost sheep unto Himself. "Therefore, my beloved brethren, be ye steadfast, unmoveable, always abounding in the work of the Lord, forasmuch as ye know that your labor is not in vain in the Lord" (1 Cor. 15:58).


- A. W. Pink (The Sovereignty of God, Chapter 12: Conclusion)

Richard Sibbes - Bring we our cold hearts to the fire of the love of Christ and be always under the sunshine of the gospel

How shall men recover themselves, when they are subject to this hardness, deadness, and insen- sibleness ? If after examination a man find himself to be thus, how shall he recover himself out of this estate. I answer,

Ans. 1. First, As when things are cold we bring them to the fire to heat and melt, so bring we our cold hearts to the fire of the love of Christ; consider we of our sins against Christ, and of Christ's love towards us ; dwell upon this meditation. Think what great love Christ hath shewed unto us, and how little we have deserved, and this will make our hearts to melt, and be as pliable as wax before the sun.

2. Secondly, If thou wilt have this tender and melting heart, then use the means ; be always under the sunshine of the gospel. Be under God's sunshine, that he may melt thy heart; be constant in good means ; and help one another. ' We must provoke one another daily, lest any be hardened through the deceitfulness of sin,' Heb. iii. 13. Physicians love not to give [medicine] to themselves. So a man is not always fit to help himself when he is not right; but good company is fit to do it. ' Did not our hearts burn within us while he talked with us?' said the two disciples, holding communion each with other at Emmaus, Luke xxiv. 32. For then Christ comes and makes a third, joins with them, and so makes their hearts burn within them. So Christ saith, ' Where two or three are met together in his name, he is in the midst of them,' Mat. xviii. 20. Now they were under the pro- mise, therefore he affords his presence. Where two hold communion together, there Christ will make a third. Therefore let us use the help of others, seeing David could not recover himself, being a prophet, but he must have a Nathan to help him, 2 Sam. xii. 7. Therefore if we would recover ourselves from hard and insensible hearts, let us use the help one of another.


- Richard Sibbes (Josiah's Reformation, Sermon 1)

A. W. Pink - The sovereignty of God is deeply humbing to the creature

This doctrine of the absolute Sovereignty of God is a great battering-ram against human pride, and in this it is in sharp contrast from the "doctrines of men." The spirit of our age is essentially that of boasting and glorying in the flesh. The achievements of man, his development and progress, his greatness and self-sufficiency, are the shrine at which the world worships today. But the truth of God's Sovereignty, with all its corollaries, removes every ground for human boasting and instills the spirit of humility in its stead. It declares that salvation is of the Lord-of the Lord in its origination, in its operation, and in its consummation. It insists that the Lord has to apply as well as supply, that He has to complete as well as begin His saving work in our souls, that He has not only to reclaim but to maintain and sustain us to the end. It teaches that salvation is by grace through faith, and that all our works (before conversion), good as well as evil, count for nothing toward salvation. It tells us we are "born, not of the will of the flesh, nor of the will of man, but of God" (John 1:13). And all this is most humbling to the heart of man who wants to contribute something to the price of his redemption and do that which will afford ground for boasting and self-satisfaction.

But if this doctrine humbles us it results in praise to God. If, in the light of God's Sovereignty, we have seen our own worthlessness and helplessness we shall indeed cry with the Psalmist "All my springs are in Thee" (Psa. 87:7). If by nature we were "children of wrath," and by practice rebels against the Divine government and justly exposed to the "curse" of the Law, and if God was under no obligation to rescue us from the fiery indignation and yet, notwithstanding, He delivered up His well-beloved Son for us all; then how such grace and love will melt our hearts, how the apprehension of it will cause us to say in adoring gratitude "Not unto us, O LORD, not unto us, but unto Thy name give glory, for Thy mercy, and for Thy truth's sake" (Psa. 115:1). How readily shall each of us acknowledge "By the grace of God I am what I am! With what wondering praise shall we exclaim-

"Why was I made to hear His voice,
And enter while there's room,
When thousands make a wretched choice,
And rather starve than come?
'Twas the same love that spread the feast,
That sweetly forced us in;
Else we had still refused to taste
And perished in our sin."
[Isaac Watts]

- A. W. Pink (The Sovereignty of God, Chapter 11: The Value of this Doctrine)

A. W. Pink - The importance of doctrine

The substitution of so-called "practical" preaching for the doctrinal exposition which it has supplanted is the root cause of many of the evil maladies which now afflict the Church of God. The reason why there is so little depth, so little intelligence, so little grasp of the fundamental verities of Christianity is because so few believers have been established in the faith through hearing expounded and through their own personal study of the doctrines of grace. While their soul is unestablished in the doctrine of the Divine Inspiration of the Scripture, their full and verbal inspiration, there can be no firm foundation for faith to rest upon. While the soul is ignorant of the doctrine of Justification there can be no real and intelligent assurance of its acceptance in the Beloved. While the soul is unacquainted with the teaching of the Word upon Sanctification it is open to receive all the crudities and errors of the Perfectionists or "Holiness" people. While the soul knows not what Scripture has to say upon the doctrine of the New Birth there can be no proper grasp of the two natures in the believer, and ignorance here inevitably results in the loss of peace and joy. And so we might go on right through the list of Christian doctrine. It is ignorance of doctrine that has rendered the professing church helpless to cope with the rising tide of infidelity. It is ignorance of doctrine which is mainly responsible for thousands of professing Christians being captivated by the numerous false isms of the day. It is because the time has now arrived when the bulk of our churches "will not endure sound doctrine" (2 Tim. 4:3) that they so readily receive false doctrines. Of course it is true that doctrine, like anything else in Scripture, may be studied from a merely cold intellectual viewpoint, and thus approached, doctrinal teaching and doctrinal study will leave the heart untouched, and will naturally be "dry" and profitless. But, doctrine properly received, doctrine studied with an exercised heart, will ever lead into a deeper knowledge of God and of the unsearchable riches of Christ.


- A. W. Pink (The Sovereignty of God, Chapter 11: The Value of this Doctrine)

A. W. Pink - Our attitude toward the sovereignty of God

What ought to be our attitude toward the Sovereignty of God? The becoming attitude for us to take is that of godly fear, implicit obedience, and unreserved resignation and submission. But not only so: the recognition of the Sovereignty of God, and the realization that the Sovereign Himself is my Father, ought to overwhelm the heart and cause me to bow before Him in adoring worship. At all times I must say "Even so, Father, for so it seemeth good in Thy sight." We conclude with an example which well illustrates our meaning.

Some two hundred years ago the saintly Madam Guyon, after ten years spent in a dungeon lying far below the surface of the ground, lit only by a candle at meal-times, wrote these words:

"A little bird I am,
Shut from the fields of air;
Yet in my cage I sit and sing
To Him who placed me there;
Well pleased a prisoner to be,
Because, my God, it pleases Thee.

Nought have I else to do
I sing the whole day long;
And He whom most I love to please,
Doth listen to my song;
He caught and bound my wandering wing
But still He bends to hear me sing.

My cage confines me round;
Abroad I cannot fly;
But though my wing is closely bound,
My heart's at liberty,
My prison walls cannot control
The flight, the freedom of the soul.

Ah! it is good to soar
These bolts and bar above,
To Him whose purpose I adore,
Whose Providence I love;
And in Thy mighty will to find
The joy, the freedom of the mind."

 - A. W. Pink (The Sovereignty of God, Chapter 10: Our Attitude towards God's Sovereignty)

John Calvin - Man never attains to a true self-knowledge until he have previously contemplated the face of God, and come down after such contemplation to look into himself

It is evident that man never attains to a true self-knowledge until he have previously contemplated the face of God, and come down after such contemplation to look into himself. For (such is our innate pride) we always seem to ourselves just, and upright, and wise, and holy, until we are convinced, by clear evidence, of our injustice, vileness, folly, and impurity. Convinced, however, we are not, if we look to ourselves only, and not to the Lord also - He being the only standard by the application of which this conviction can be produced. For, since we are all naturally prone to hypocrisy, any empty semblance of righteousness is quite enough to satisfy us instead of righteousness itself. And since nothing appears within us or around us that is not tainted with very great impurity, so long as we keep our mind within the confines of human pollution, anything which is in some small degree less defiled delights us as if it were most pure just as an eye, to which nothing but black had been previously presented, deems an object of a whitish, or even of a brownish hue, to be perfectly white. Nay, the bodily sense may furnish a still stronger illustration of the extent to which we are deluded in estimating the powers of the mind. If, at mid-day, we either look down to the ground, or on the surrounding objects which lie open to our view, we think ourselves endued with a very strong and piercing eyesight; but when we look up to the sun, and gaze at it unveiled, the sight which did excellently well for the earth is instantly so dazzled and confounded by the refulgence, as to oblige us to confess that our acuteness in discerning terrestrial objects is mere dimness when applied to the sun. Thus too, it happens in estimating our spiritual qualities. So long as we do not look beyond the earth, we are quite pleased with our own righteousness, wisdom, and virtue; we address ourselves in the most flattering terms, and seem only less than demigods. But should we once begin to raise our thoughts to God, and reflect what kind of Being he is, and how absolute the perfection of that righteousness, and wisdom, and virtue, to which, as a standard, we are bound to be conformed, what formerly delighted us by its false show of righteousness will become polluted with the greatest iniquity; what strangely imposed upon us under the name of wisdom will disgust by its extreme folly; and what presented the appearance of virtuous energy will be condemned as the most miserable impotence. So far are those qualities in us, which seem most perfect, from corresponding to the divine purity.


- John Calvin (Institutes of the Christian Religion, 1.1.2)