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John Calvin – Sovereign Administering and Wickedness Shattering

27 Jun

In administering human society God so tempers his providence that, although kindly and beneficent toward all in numberless ways, he still by open and daily indications declares his clemency to the godly and his severity to the wicked and criminal. For there are no doubts about what sort of vengeance he takes on wicked deeds. Thus he clearly shows himself the protector and vindicator of innocence, while he prospers the life of good men with his blessing, relieves their need, soothes and mitigates their pain, and alleviates their calamities; and in all these things he provides for their salvation. And indeed the unfailing rule of his righteousness ought not to be obscured by the fact that he frequently allows the wicked and malefactors to exult unpunished for some time, while he permits the upright and deserving to be tossed about by many adversities, and even to be oppressed by the malice and iniquity of the impious. But a far different consideration ought, rather, to enter our minds: that, when with a manifest show of his anger he punishes one sin, he hates all sins; that, when he leaves many sins unpunished, there will be another judgment to which have been deferred the sins yet to be punished. Similarly, what great occasion he gives us to contemplate his mercy when he often pursues miserable sinners with unwearied kindness, until he shatters their wickedness by imparting benefits and by recalling them to him with more than fatherly kindness!

~John Calvin~






The Institutes of the Christian Religion (Louisville, KY; Westminster John Knox Press; 1974) Vol. 1.5.7. p. 59-60.

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John Calvin – Tasting and Serving

12 Jun

No one gives himself freely and willingly to God’s service unless, having tasted his fatherly love, he is drawn to love and worship him in return.

~John Calvin~






The Institutes of the Christian Religion (Louisville, KY; Westminster John Knox Press; 1974) Vol. 1.5.3.

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John Owen: Communion with the Father

23 May

For the Father. Faith, love, obedience, etc., are peculiarly and distinctly yielded by the saints unto him; and he is peculiarly manifested in those ways as acting peculiarly toward them: which should draw them forth and stir them up thereunto. He gives testimony unto, and bears witness of, his Son: “This is the witness of God which he has testified of his Son” (1 John 5:9). In his bearing witness he is an object of belief. When he gives testimony (which he does as the Father, because he does it of the Son) he is to be received in it by faith. And this is affirmed, “He that believes on the Son of God, has the witness in himself” (1 John 5:10). To believe on the Son of God in this place is to receive the Lord Christ as the Son, the Son given unto us, for all the ends of the Father’s love, upon the credit of the Father’s testimony; and, therefore, therein is faith immediately acted on the Father. So it follows in the next words, “he that believes not God” (that is, the Father, who bears witness to the Son) “has made him a liar” [1 John 5:10]. “You believe in God,” says our Savior (John 14:1); that is, the Father as such, for he adds, “Believe also in me”; or, “Believe you in God; believe also in me.” God, as the prima Veritas upon whose authority is founded and whereunto all divine faith is ultimately resolved, is not to be considered hupostatikōs, as peculiarly expressive of any person, but ousiōdōs, comprehending the whole Deity; which undividedly is the prime object thereof. But in this particular it is the testimony and authority of the Father (as such) therein, of which we speak, and whereupon faith is distinctly fixed on him—which, if it were not so, the Son could not add, “Believe also in me.”

~John Owen~





Communion with the Triune God (Wheaton, IL; Crossway; 2007) p. 98.

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Gregory of Nazianzus – Share and Defend This All Your Life

9 May

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This I give you to share, and to defend all your life, the one Godhead and power, found in the three in unity and comprising the three separately; not unequal, in substances or natures, neither increased nor diminished by superiorities or inferiorities; in every respect equal, in every respect the same; just as the beauty and the greatness of the heavens is one; the infinite conjunction of three infinite ones, each God when considered in himself; as the Father so the Son, as the Son so the Holy Spirit; the three one God when contemplated together; each God because consubstantial; one God because of the monarchy. No sooner do I conceive of the one than I am illumined by the splendor of the three; no sooner do I distinguish them than I am carried back to the one. When I think of any one of the three I think of him as the whole, and my eyes are filled, and the greater part of what I am thinking of escapes me. I cannot grasp the greatness of that one so as to attribute a greater greatness to the rest. When I contemplate the three together, I see but one torch, and cannot divide or measure out the undivided light.


~Gregory of Nazianzus~




Historical Theology (Grand Rapids, MI; Zondervan; 2010) Ch. 11: God in Three Persons: The Trinity. Quoted from NPNF2 7:375.

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