Sections 1. Absurd fictions of opponents first refuted, and then certain passages of Scripture explained. Answer by a negative. Confirmation of the answer. 2. Another absurdity of Aristotle and Pelagius. Answer by a distinction. Answer fortified by passages from Augustine, and supported by the authority of an Apostle. 3. Third absurdity borrowed from the words of Chrysostom. Answer by a negative. 4. Fourth absurdity urged of old by the Pelagians. Answer from the works of Augustine. Illustrated by the testimony of our Saviour. Another answer, which explains the use of exhortations. 5. A third answer, which contains a fuller explanation of the second. Objection to the previous answers. Objection refuted. Summary of the previous answers.  Participants: Robert Tarullo

<h3>Sections</h3> 1. Absurd fictions of opponents first refuted, and then certain passages of Scripture explained. Answer by a negative. Confirmation of the answer. 2. Another absurdity of Aristotle and Pelagius. Answer by a distinction. Answer fortified by passages from Augustine, and supported by the authority of an Apostle. 3. Third absurdity borrowed from the words of Chrysostom. Answer by a negative. 4. Fourth absurdity urged of old by the Pelagians. Answer from the works of Augustine. Illustrated by the testimony of our Saviour. Another answer, which explains the use of exhortations. 5. A third answer, which contains a fuller explanation of the second. Objection to the previous answers. Objection refuted. Summary of the previous answers. Participants: <a href="https://reformedforum.org/people/robert-tarullo/" rel="tag nofollow" target="_blank">Robert Tarullo</a>

Book 2, Chapter 5, Sections 1–5 — The Arguments Usually Alleged in Support of Free Will Refuted, Part 1

Sections 1. Connection of this chapter with the preceding. Augustine’s similitude of a good and bad rider. Question answered in respect to the devil. 2. Question answered in respect to God and man. Example from the history of Job. The works of God distinguished from the works of Satan and wicked men. 1. By the design or end of acting. How Satan acts in the reprobate. 2. How God acts in them. 3. Old Objection, that the agency of God in such cases is referable to prescience or permission, not actual operation. Answer, showing that God blinds and hardens the reprobate, and this in two ways; 1. By deserting them; 2. By delivering them over to Satan. 4. Striking passages of Scripture, proving that God acts in both ways, and disposing of the objection with regard to prescience. Confirmation from Augustine. 5. A modification of the former answer, proving that God employs Satan to instigate the reprobate, but, at the same time, is free from all taint. 6. How God works in the hearts of men in indifferent matters. Our will in such matters not so free as to be exempt from the overruling providence of God. This confirmed by various examples. 7. Objection, that these examples do not form the rule. An answer, fortified by the testimony of universal experience, by Scripture, and a passage of Augustine. 8. Some, in arguing against the error of free will, draw an argument from the event. How this is to be understood. Participants: Robert Tarullo

<h3>Sections</h3> 1. Connection of this chapter with the preceding. Augustine’s similitude of a good and bad rider. Question answered in respect to the devil. 2. Question answered in respect to God and man. Example from the history of Job. The works of God distinguished from the works of Satan and wicked men. 1. By the design or end of acting. How Satan acts in the reprobate. 2. How God acts in them. 3. Old Objection, that the agency of God in such cases is referable to prescience or permission, not actual operation. Answer, showing that God blinds and hardens the reprobate, and this in two ways; 1. By deserting them; 2. By delivering them over to Satan. 4. Striking passages of Scripture, proving that God acts in both ways, and disposing of the objection with regard to prescience. Confirmation from Augustine. 5. A modification of the former answer, proving that God employs Satan to instigate the reprobate, but, at the same time, is free from all taint. 6. How God works in the hearts of men in indifferent matters. Our will in such matters not so free as to be exempt from the overruling providence of God. This confirmed by various examples. 7. Objection, that these examples do not form the rule. An answer, fortified by the testimony of universal experience, by Scripture, and a passage of Augustine. 8. Some, in arguing against the error of free will, draw an argument from the event. How this is to be understood. Participants: <a href="https://reformedforum.org/people/robert-tarullo/" rel="tag nofollow" target="_blank">Robert Tarullo</a>

Book 2, Chapter 4, Sections 1–8 — How God Works in the Hearts of Men

Sections 10. A fourth Objection. Answer. Fifth Objection. Answer. Answer confirmed by many passages of Scripture, and supported by a passage from Augustine. 11. Perseverance not of ourselves, but of God. Objection. Two errors in the objection. Refutation of both. 12. An objection founded on the distinction of co-operating grace. Answer. Answer confirmed by the testimony of Augustine and Bernard. 13. Last part of the chapter, in which it is proved by many passages of Augustine, that he held the doctrine here taught. 14. An objection, representing Augustine at variance with himself and other Theologians, removed. A summary of Augustine’s doctrine on free will. Participants: Robert Tarullo

<h3>Sections</h3> 10. A fourth Objection. Answer. Fifth Objection. Answer. Answer confirmed by many passages of Scripture, and supported by a passage from Augustine. 11. Perseverance not of ourselves, but of God. Objection. Two errors in the objection. Refutation of both. 12. An objection founded on the distinction of co-operating grace. Answer. Answer confirmed by the testimony of Augustine and Bernard. 13. Last part of the chapter, in which it is proved by many passages of Augustine, that he held the doctrine here taught. 14. An objection, representing Augustine at variance with himself and other Theologians, removed. A summary of Augustine’s doctrine on free will. Participants: <a href="https://reformedforum.org/people/robert-tarullo/" rel="tag nofollow" target="_blank">Robert Tarullo</a>

Book 2, Chapter 3, Sections 10–14 — Everything Proceeding from the Corrupt Nature of Man Damnable

Sections 5. Though man has still the faculty of willing, there is no soundness in it. He falls under the bondage of sin necessarily, and yet voluntarily. Necessity must be distinguished from compulsion. The ancient Theologians acquainted with this necessity. Some passages condemning the vacillation of Lombard. 6. Conversion to God constitutes the remedy or soundness of the human will. This not only begun, but continued and completed; the beginning, continuance, and completion, being ascribed entirely to God. This proved by Ezekiel’s description of the stony heart, and from other passages of Scripture. 7. Various Objections.—1. The will is converted by God, but, when once prepared, does its part in the work of conversion. Answer from Augustine. 2. Grace can do nothing without will, nor the will without grace. Answer. Grace itself produces will. God prevents the unwilling, making him willing, and follows up this preventing grace that he may not will in vain. Another answer gathered from various passages of Augustine. 8. Answer to the second Objection continued. No will inclining to good except in the elect. The cause of election out of man. Hence right will, as well as election, are from the good pleasure of God. The beginning of willing and doing well is of faith; faith again is the gift of God; and hence mere grace is the cause of our beginning to will well. This proved by Scripture. 9. Answer to second Objection continued. That good will is merely of grace proved by the prayers of saints. Three axioms—1. God does not prepare man’s heart, so that he can afterwards do some good of himself, but every desire of rectitude, every inclination to study, and every effort to pursue it, is from Him. 2. This desire, study, and effort, do not stop short, but continue to effect. 3. This progress is constant. The believer perseveres to the end. A third Objection, and three answers to it. Participants: Robert Tarullo

<h3>Sections</h3> 5. Though man has still the faculty of willing, there is no soundness in it. He falls under the bondage of sin necessarily, and yet voluntarily. Necessity must be distinguished from compulsion. The ancient Theologians acquainted with this necessity. Some passages condemning the vacillation of Lombard. 6. Conversion to God constitutes the remedy or soundness of the human will. This not only begun, but continued and completed; the beginning, continuance, and completion, being ascribed entirely to God. This proved by Ezekiel’s description of the stony heart, and from other passages of Scripture. 7. Various Objections.—1. The will is converted by God, but, when once prepared, does its part in the work of conversion. Answer from Augustine. 2. Grace can do nothing without will, nor the will without grace. Answer. Grace itself produces will. God prevents the unwilling, making him willing, and follows up this preventing grace that he may not will in vain. Another answer gathered from various passages of Augustine. 8. Answer to the second Objection continued. No will inclining to good except in the elect. The cause of election out of man. Hence right will, as well as election, are from the good pleasure of God. The beginning of willing and doing well is of faith; faith again is the gift of God; and hence mere grace is the cause of our beginning to will well. This proved by Scripture. 9. Answer to second Objection continued. That good will is merely of grace proved by the prayers of saints. Three axioms—1. God does not prepare man’s heart, so that he can afterwards do some good of himself, but every desire of rectitude, every inclination to study, and every effort to pursue it, is from Him. 2. This desire, study, and effort, do not stop short, but continue to effect. 3. This progress is constant. The believer perseveres to the end. A third Objection, and three answers to it. Participants: <a href="https://reformedforum.org/people/robert-tarullo/" rel="tag nofollow" target="_blank">Robert Tarullo</a>

Book 2, Chapter 3, Sections 5-9 – Everything Proceeding from the Corrupt Nature of Man Damnable

Sections 1. The intellect and will of the whole man corrupt. The term flesh applies not only to the sensual, but also to the higher part of the soul. This demonstrated from Scripture. 2. The heart also involved in corruption, and hence in no part of man can integrity, or knowledge or the fear of God, be found. 3. Objection, that some of the heathen were possessed of admirable endowments, and, therefore, that the nature of man is not entirely corrupt. Answer, Corruption is not entirely removed, but only inwardly restrained. Explanation of this answer. 4. Objection still urged, that the virtuous and vicious among the heathen must be put upon the same level, or the virtuous prove that human nature, properly cultivated, is not devoid of virtue. Answer, That these are not ordinary properties of human nature, but special gifts of God. These gifts defiled by ambition, and hence the actions proceeding from them, however esteemed by man, have no merit with God. Participants: Robert Tarullo

<h3>Sections</h3> 1. The intellect and will of the whole man corrupt. The term flesh applies not only to the sensual, but also to the higher part of the soul. This demonstrated from Scripture. 2. The heart also involved in corruption, and hence in no part of man can integrity, or knowledge or the fear of God, be found. 3. Objection, that some of the heathen were possessed of admirable endowments, and, therefore, that the nature of man is not entirely corrupt. Answer, Corruption is not entirely removed, but only inwardly restrained. Explanation of this answer. 4. Objection still urged, that the virtuous and vicious among the heathen must be put upon the same level, or the virtuous prove that human nature, properly cultivated, is not devoid of virtue. Answer, That these are not ordinary properties of human nature, but special gifts of God. These gifts defiled by ambition, and hence the actions proceeding from them, however esteemed by man, have no merit with God. Participants: <a href="https://reformedforum.org/people/robert-tarullo/" rel="tag nofollow" target="_blank">Robert Tarullo</a>

Book 2, Chapter 3, Sections 1-4 – Everything Proceeding from the Corrupt Nature of Man Damnable

Sections 21. Fourth argument. Scripture ascribes the glory of our adoption and salvation to God only. The human intellect blind as to heavenly things until it is illuminated. Disposal of a heretical objection. 22. Human intellect ignorant of the true knowledge of the divine law. This proved by the testimony of an Apostle, by an inference from the same testimony, and from a consideration of the end and definition of the Law of Nature. Plato obviously mistaken in attributing all sins to ignorance. 23. Themistius nearer the truth in maintaining, that the delusion of the intellect is manifested not so much in generals as in particulars. Exception to this rule. 24. Themistius, however, mistaken in thinking that the intellect is so very seldom deceived as to generals. Blindness of the human intellect when tested by the standard of the Divine Law, in regard both to the first and second tables. Examples. 25. A middle view to be taken—viz. that all sins are not imputable to ignorance, and, at the same time, that all sins do not imply intentional malice. All the human mind conceives and plans in this matter is evil in the sight of God. Need of divine direction every moment. 26. The will examined. The natural desire of good, which is universally felt, no proof of the freedom of the human will. Two fallacies as to the use of terms, appetite and good. 27. The doctrine of the Schoolmen on this subject opposed to and refuted by Scripture. The whole man being subject to the power of sin, it follows that the will, which is the chief seat of sin, requires to be most strictly curbed. Nothing ours but sin. Participants: Robert Tarullo

<h3>Sections</h3> 21. Fourth argument. Scripture ascribes the glory of our adoption and salvation to God only. The human intellect blind as to heavenly things until it is illuminated. Disposal of a heretical objection. 22. Human intellect ignorant of the true knowledge of the divine law. This proved by the testimony of an Apostle, by an inference from the same testimony, and from a consideration of the end and definition of the Law of Nature. Plato obviously mistaken in attributing all sins to ignorance. 23. Themistius nearer the truth in maintaining, that the delusion of the intellect is manifested not so much in generals as in particulars. Exception to this rule. 24. Themistius, however, mistaken in thinking that the intellect is so very seldom deceived as to generals. Blindness of the human intellect when tested by the standard of the Divine Law, in regard both to the first and second tables. Examples. 25. A middle view to be taken—viz. that all sins are not imputable to ignorance, and, at the same time, that all sins do not imply intentional malice. All the human mind conceives and plans in this matter is evil in the sight of God. Need of divine direction every moment. 26. The will examined. The natural desire of good, which is universally felt, no proof of the freedom of the human will. Two fallacies as to the use of terms, appetite and good. 27. The doctrine of the Schoolmen on this subject opposed to and refuted by Scripture. The whole man being subject to the power of sin, it follows that the will, which is the chief seat of sin, requires to be most strictly curbed. Nothing ours but sin. Participants: <a href="https://reformedforum.org/people/robert-tarullo/" rel="tag nofollow" target="_blank">Robert Tarullo</a>

Book 2, Chapter 2, Sections 21-27 — Man Now Deprived of Freedom of Will

Sections 14-20 14. The power of the intellect, secondly, with regard to the arts. Particular gifts in this respect conferred on individuals, and attesting the grace of God. 15. The rise of this knowledge of things terrestrial, first, that we may see how human nature, notwithstanding of its fall, is still adorned by God with excellent endowments. 16. Use of this knowledge continued. Secondly, that we may see that these endowments bestowed on individuals are intended for the common benefit of mankind. They are sometimes conferred even on the wicked. 17. Some portion of human nature still left. This, whatever be the amount of it, should be ascribed entirely to the divine indulgence. Reason of this. Examples. 18. Second part of the discussion, namely, that which relates to the power of the human intellect in regard to things celestial. These reducible to three heads, namely, divine knowledge, adoption, and will. The blindness of man in regard to these proved and thus tested by a simile. 19. Proved, moreover, by passages of Scripture, showing, 1. That the sons of Adam are endued with some light, but not enough to enable them to comprehend God. Reasons. 20. Adoption not from nature, but from our heavenly Father, being sealed in the elect by the Spirit of regeneration. Obvious from many passages of Scripture, that, previous to regeneration, the human intellect is altogether unable to comprehend the things relating to regeneration. This fully proved. First argument. Second argument. Third argument. Participants: Robert Tarullo

<h3>Sections 14-20</h3> 14. The power of the intellect, secondly, with regard to the arts. Particular gifts in this respect conferred on individuals, and attesting the grace of God. 15. The rise of this knowledge of things terrestrial, first, that we may see how human nature, notwithstanding of its fall, is still adorned by God with excellent endowments. 16. Use of this knowledge continued. Secondly, that we may see that these endowments bestowed on individuals are intended for the common benefit of mankind. They are sometimes conferred even on the wicked. 17. Some portion of human nature still left. This, whatever be the amount of it, should be ascribed entirely to the divine indulgence. Reason of this. Examples. 18. Second part of the discussion, namely, that which relates to the power of the human intellect in regard to things celestial. These reducible to three heads, namely, divine knowledge, adoption, and will. The blindness of man in regard to these proved and thus tested by a simile. 19. Proved, moreover, by passages of Scripture, showing, 1. That the sons of Adam are endued with some light, but not enough to enable them to comprehend God. Reasons. 20. Adoption not from nature, but from our heavenly Father, being sealed in the elect by the Spirit of regeneration. Obvious from many passages of Scripture, that, previous to regeneration, the human intellect is altogether unable to comprehend the things relating to regeneration. This fully proved. First argument. Second argument. Third argument. Participants: <a href="https://reformedforum.org/people/robert-tarullo/" rel="tag nofollow" target="_blank">Robert Tarullo</a>

Book 2, Chapter 2, Sections 14-20 – Man Now Deprived of Freedom of Will

Sections 9. The language of the ancient writers on the subject of Free Will is, with the exception of that of Augustine, almost unintelligible. Still they set little or no value on human virtue, and ascribe the praise of all goodness to the Holy Spirit. 10. The last part of the chapter, containing a simple statement of the true doctrine. The fundamental principle is, that man first begins to profit in the knowledge of himself when he becomes sensible of his ruined condition. This confirmed, 1. by passages of Scripture. 11. Confirmed, 2. by the testimony of ancient theologians. 12. The foundation being laid, to show how far the power both of the intellect and will now extends, it is maintained in general, and in conformity with the views of Augustine and the Schoolmen, that the natural endowments of man are corrupted, and the supernatural almost entirely lost. A separate consideration of the powers of the Intellect and the Will. Some general considerations, 1. The intellect possesses some powers of perception. Still it labours under a twofold defect. 13. Man’s intelligence extends both to things terrestrial and celestial. The power of the intellect in regard to the knowledge of things terrestrial. First, with regard to matters of civil polity. 14. The power of the intellect, secondly, with regard to the arts. Particular gifts in this respect conferred on individuals, and attesting the grace of God. Participants: Robert Tarullo

<h3>Sections</h3> 9. The language of the ancient writers on the subject of Free Will is, with the exception of that of Augustine, almost unintelligible. Still they set little or no value on human virtue, and ascribe the praise of all goodness to the Holy Spirit. 10. The last part of the chapter, containing a simple statement of the true doctrine. The fundamental principle is, that man first begins to profit in the knowledge of himself when he becomes sensible of his ruined condition. This confirmed, 1. by passages of Scripture. 11. Confirmed, 2. by the testimony of ancient theologians. 12. The foundation being laid, to show how far the power both of the intellect and will now extends, it is maintained in general, and in conformity with the views of Augustine and the Schoolmen, that the natural endowments of man are corrupted, and the supernatural almost entirely lost. A separate consideration of the powers of the Intellect and the Will. Some general considerations, 1. The intellect possesses some powers of perception. Still it labours under a twofold defect. 13. Man’s intelligence extends both to things terrestrial and celestial. The power of the intellect in regard to the knowledge of things terrestrial. First, with regard to matters of civil polity. 14. The power of the intellect, secondly, with regard to the arts. Particular gifts in this respect conferred on individuals, and attesting the grace of God. Participants: <a href="https://reformedforum.org/people/robert-tarullo/" rel="tag nofollow" target="_blank">Robert Tarullo</a>

Book 2, Chapter 2, Sections 9-13 – Man Now Deprived of Freedom of Will

Sections 5. Certain things annexed to Free Will by the ancient theologians, especially the Schoolmen. Many kinds of Free Will according to them. 6. Puzzles of scholastic divines in the explanation of this question. 7. The conclusion that so trivial a matter ought not to be so much magnified. Objection of those who have a fondness for new terms in the Church. Objection answered. 8. Another answer. The Fathers, and especially Augustine, while retaining the term Free Will, yet condemned the doctrine of the heretics on the subject, as destroying the grace of God. Participants: Camden Bucey

<h3>Sections</h3> 5. Certain things annexed to Free Will by the ancient theologians, especially the Schoolmen. Many kinds of Free Will according to them. 6. Puzzles of scholastic divines in the explanation of this question. 7. The conclusion that so trivial a matter ought not to be so much magnified. Objection of those who have a fondness for new terms in the Church. Objection answered. 8. Another answer. The Fathers, and especially Augustine, while retaining the term Free Will, yet condemned the doctrine of the heretics on the subject, as destroying the grace of God. Participants: <a href="https://reformedforum.org/people/camden-bucey/" rel="tag nofollow" target="_blank">Camden Bucey</a>

Book 2, Chapter 2, Sections 5-8 – Man Now Deprived of Freedom of Will

1. Connection of the previous with the four following chapters. In order to lay a proper foundation for the discussion of free will, two obstacles in the way to be removed—viz. sloth and pride. The basis and sum of the whole discussion. The solid structure of this basis, and a clear demonstration of it by the argument a majori ad minus. Also from the inconveniences and absurdities arising from the obstacle of pride. 2. The second part of the chapter containing the opinions of others. 1. The opinions of philosophers. 3. The labyrinths of philosophers. A summary of the opinion common to all the philosophers. 4. The opinions of others continued—viz. The opinions of the ancient theologians on the subject of free will. These composed partly of Philosophy and partly of Theology. Hence their falsehood, extravagance, perplexity, variety, and contradiction. Too great fondness for philosophy in the Church has obscured the knowledge of God and of ourselves. The better to explain the opinions of philosophers, a definition of Free Will given. Wide difference between this definition and these opinions.   Participants: Camden Bucey

1. Connection of the previous with the four following chapters. In order to lay a proper foundation for the discussion of free will, two obstacles in the way to be removed—viz. sloth and pride. The basis and sum of the whole discussion. The solid structure of this basis, and a clear demonstration of it by the argument a majori ad minus. Also from the inconveniences and absurdities arising from the obstacle of pride. 2. The second part of the chapter containing the opinions of others. 1. The opinions of philosophers. 3. The labyrinths of philosophers. A summary of the opinion common to all the philosophers. 4. The opinions of others continued—viz. The opinions of the ancient theologians on the subject of free will. These composed partly of Philosophy and partly of Theology. Hence their falsehood, extravagance, perplexity, variety, and contradiction. Too great fondness for philosophy in the Church has obscured the knowledge of God and of ourselves. The better to explain the opinions of philosophers, a definition of Free Will given. Wide difference between this definition and these opinions. Participants: <a href="https://reformedforum.org/people/camden-bucey/" rel="tag nofollow" target="_blank">Camden Bucey</a>

Book 2, Chapter 2, Sections 1-4 – Man Now Deprived of Human Will…

Reformed Classics

Book 1, Chapter 3 from John Calvin’s Institutes of the Christian Religion. 1. The knowledge of God being manifested to all makes the reprobate without excuse. Universal belief and acknowledgement of the existence of God. 2. Objectionâ€”that religion and the belief of a Deity are the inventions of crafty politicians. Refutation of the objection. This universal belief confirmed by the examples of wicked men and Atheists. 3. Confirmed also by the vain endeavours of the wicked to banish all fear of God from their minds. Conclusion, that the knowledge of God is naturally implanted in the human mind. 1. 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,â€”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. 2. It is most absurd, therefore, to maintain, as some do, that religion was devised by the cunning and craft of a few individuals, as a means of keeping the body of the people in due subjection, while there was nothing which those very individuals, while teaching others to worship God, less believed than the existence of a God. I readily acknowledge, that designing men have introduced a vast number of fictions into religion, with the view of inspiring the populace with reverence or striking them with terror, and thereby rendering them more obsequious; but they never could have succeeded in this, had the minds of men not been previously imbued with that uniform belief in God, from which, as from its seed, the religious propensity springs. And it is altogether incredible that those who, in the matter of religion, cunningly imposed on their ruder neighbours, were altogether devoid of a knowledge of God. For though in old times there were some, and in the present day not a few are found who deny the being of a God, yet, whether they will or not, they occasionally feel the truth which they are desirous not to know. We do not read of any man who broke out into more unbridled and audacious contempt of the Deity than C. Caligula, and yet none showed greater dread when any indication of divine wrath was manifested. Thus, however unwilling, he shook with terror before the God whom he professedly studied to condemn. You may every day see the same thing happening to his modern imitators. The most audacious despiser of God is most easily disturbed, trembling at the sound of a falling leaf. How so, unless in vindication of the divine majesty, which smites their consciences the more strongly the more they endeavour to flee from it. They all, indeed, look out for hiding-places where they may conceal themselves from the presence of the Lord, and again efface it from their mind; but after all their efforts they remain caught within the net. Though the conviction may occasionally seem to vanish for a moment, it immediately returns, and rushes in with new impetuosity, so that any interval of relief from the gnawing of conscience is not unlike the slumber of the intoxicated or the insane, who have no quiet rest in sleep, but are continually haunted with dire horrific dreams. Even the wicked themselves, therefore, are an example of the fact that some idea of God always exists in every human mind. 3. All men of sound Judgment will therefore hold, that a sense of Deity is indelibly engraven on the human heart. And that this belief is naturally engendered in all, and thoroughly fixed as it were in our very bones, is strikingly attested by the contumacy of the wicked, who, though they struggle furiously, are unable to extricate themselves from the fear of God. Though Diagoras, and others of like stamps make themselves merry with whatever has been believed in all ages concerning religion, and Dionysus scoffs at the Judgment of heaven, it is but a Sardonian grin; for the worm of conscience, keener than burning steel, is gnawing them within. I do not say with Cicero, that errors wear out by age, and that religion increases and grows better day by day. For the world (as will be shortly seen) labours as much as it can to shake off all knowledge of God, and corrupts his worship in innumerable ways. I only say, that, when the stupid hardness of heart, which the wicked eagerly court as a means of despising God, becomes enfeebled, the sense of Deity, which of all things they wished most to be extinguished, is still in vigour, and now and then breaks forth. Whence we infer, that this is not a doctrine which is first learned at school, but one as to which every man is, from the womb, his own master; one which nature herself allows no individual to forget, though many, with all their might, strive to do so. Moreover, if all are born and live for the express purpose of learning to know God, and if the knowledge of God, in so far as it fails to produce this effect, is fleeting and vain, it is clear that all those who do not direct the whole thoughts and actions of their lives to this end fail to fulfil the law of their being. This did not escape the observation even of philosophers. For it is the very thing which Plato meant (in PhÅ“d. et Theact.) when he taught, as he often does, that the chief good of the soul consists in resemblance to God; i.e., when, by means of knowing him, she is wholly transformed into him. Thus Gryllus, also, in Plutarch (lib. guod bruta anim. ratione utantur), reasons most skilfully, when he affirms that, if once religion is banished from the lives of men, they not only in no respect excel, but are, in many respects, much more wretched than the brutes, since, being exposed to so many forms of evil, they continually drag on a troubled and restless existence: that the only thing, therefore, which makes them superior is the worship of God, through which alone they aspire to immortality. Participants: Camden Bucey

<a href="http://www.ccel.org/ccel/calvin/institutes.iii.iv.html" rel="nofollow" target="_blank">Book 1, Chapter 3</a> from John Calvin’s Institutes of the Christian Religion. 1. The knowledge of God being manifested to all makes the reprobate without excuse. Universal belief and acknowledgement of the existence of God. 2. Objectionâ€”that religion and the belief of a Deity are the inventions of crafty politicians. Refutation of the objection. This universal belief confirmed by the examples of wicked men and Atheists. 3. Confirmed also by the vain endeavours of the wicked to banish all fear of God from their minds. Conclusion, that the knowledge of God is naturally implanted in the human mind. 1. 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,â€”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. 2. It is most absurd, therefore, to maintain, as some do, that religion was devised by the cunning and craft of a few individuals, as a means of keeping the body of the people in due subjection, while there was nothing which those very individuals, while teaching others to worship God, less believed than the existence of a God. I readily acknowledge, that designing men have introduced a vast number of fictions into religion, with the view of inspiring the populace with reverence or striking them with terror, and thereby rendering them more obsequious; but they never could have succeeded in this, had the minds of men not been previously imbued with that uniform belief in God, from which, as from its seed, the religious propensity springs. And it is altogether incredible that those who, in the matter of religion, cunningly imposed on their ruder neighbours, were altogether devoid of a knowledge of God. For though in old times there were some, and in the present day not a few are found who deny the being of a God, yet, whether they will or not, they occasionally feel the truth which they are desirous not to know. We do not read of any man who broke out into more unbridled and audacious contempt of the Deity than C. Caligula, and yet none showed greater dread when any indication of divine wrath was manifested. Thus, however unwilling, he shook with terror before the God whom he professedly studied to condemn. You may every day see the same thing happening to his modern imitators. The most audacious despiser of God is most easily disturbed, trembling at the sound of a falling leaf. How so, unless in vindication of the divine majesty, which smites their consciences the more strongly the more they endeavour to flee from it. They all, indeed, look out for hiding-places where they may conceal themselves from the presence of the Lord, and again efface it from their mind; but after all their efforts they remain caught within the net. Though the conviction may occasionally seem to vanish for a moment, it immediately returns, and rushes in with new impetuosity, so that any interval of relief from the gnawing of conscience is not unlike the slumber of the intoxicated or the insane, who have no quiet rest in sleep, but are continually haunted with dire horrific dreams. Even the wicked themselves, therefore, are an example of the fact that some idea of God always exists in every human mind. 3. All men of sound Judgment will therefore hold, that a sense of Deity is indelibly engraven on the human heart. And that this belief is naturally engendered in all, and thoroughly fixed as it were in our very bones, is strikingly attested by the contumacy of the wicked, who, though they struggle furiously, are unable to extricate themselves from the fear of God. Though Diagoras, and others of like stamps make themselves merry with whatever has been believed in all ages concerning religion, and Dionysus scoffs at the Judgment of heaven, it is but a Sardonian grin; for the worm of conscience, keener than burning steel, is gnawing them within. I do not say with Cicero, that errors wear out by age, and that religion increases and grows better day by day. For the world (as will be shortly seen) labours as much as it can to shake off all knowledge of God, and corrupts his worship in innumerable ways. I only say, that, when the stupid hardness of heart, which the wicked eagerly court as a means of despising God, becomes enfeebled, the sense of Deity, which of all things they wished most to be extinguished, is still in vigour, and now and then breaks forth. Whence we infer, that this is not a doctrine which is first learned at school, but one as to which every man is, from the womb, his own master; one which nature herself allows no individual to forget, though many, with all their might, strive to do so. Moreover, if all are born and live for the express purpose of learning to know God, and if the knowledge of God, in so far as it fails to produce this effect, is fleeting and vain, it is clear that all those who do not direct the whole thoughts and actions of their lives to this end fail to fulfil the law of their being. This did not escape the observation even of philosophers. For it is the very thing which Plato meant (in PhÅ“d. et Theact.) when he taught, as he often does, that the chief good of the soul consists in resemblance to God; i.e., when, by means of knowing him, she is wholly transformed into him. Thus Gryllus, also, in Plutarch (lib. guod bruta anim. ratione utantur), reasons most skilfully, when he affirms that, if once religion is banished from the lives of men, they not only in no respect excel, but are, in many respects, much more wretched than the brutes, since, being exposed to so many forms of evil, they continually drag on a troubled and restless existence: that the only thing, therefore, which makes them superior is the worship of God, through which alone they aspire to immortality. Participants: <a href="https://reformedforum.org/people/camden-bucey/" rel="tag nofollow" target="_blank">Camden Bucey</a>

Book 1, Chapter 3: The Knowledge of God Naturally…

Sections  God is opposed to idols, that all may know he is the only fit witness to himself. He expressly forbids any attempt to represent him by a bodily shape.  Reasons for this prohibition from Moses, Isaiah, and Paul. The complaint of a heathen. It should put the worshipers of idols to shame.  Consideration of an objection taken from various passages in Moses. The Cherubim and Seraphim show that images are not fit to represent divine mysteries. The Cherubim belonged to the tutelage of the Law.  The materials of which idols are made, abundantly refute the fiction of idolaters. Confirmation from Isaiah and others. Absurd precaution of the Greeks.  Participants: Camden Bucey

<h3>Sections</h3> <ol> <li>God is opposed to idols, that all may know he is the only fit witness to himself. He expressly forbids any attempt to represent him by a bodily shape.</li> <li> Reasons for this prohibition from Moses, Isaiah, and Paul. The complaint of a heathen. It should put the worshipers of idols to shame.</li> <li> Consideration of an objection taken from various passages in Moses. The Cherubim and Seraphim show that images are not fit to represent divine mysteries. The Cherubim belonged to the tutelage of the Law.</li> <li> The materials of which idols are made, abundantly refute the fiction of idolaters. Confirmation from Isaiah and others. Absurd precaution of the Greeks.</li> </ol> Participants: <a href="https://reformedforum.org/people/camden-bucey/" rel="tag nofollow" target="_blank">Camden Bucey</a>

Book 1, Chapter 11, Sections 1-4: Impiety of Attributing a Visible Form to God…

This chapter consists of two parts: 1. The former, which occupies the first ten sections, divides all the works of God into two great classes, and elucidates the knowledge of God as displayed in each class. The one class is treated of in the first six, and the other in the four following sections: 2. The latter part of the chapter shows, that, in consequence of the extreme stupidity of men, those manifestations of God, however perspicuous, lead to no useful result. This latter part, which commences at the eleventh section, is continued to the end of the chapter. Sections.  The invisible and incomprehensible essence of God, to a certain extent, made visible in his works. This declared by the first class of worksâ€”viz. the admirable motions of the heavens and the earth, the symmetry of the human body, and the connection of its parts; in short, the various objects which are presented to every eye. This more especially manifested in the structure of the human body. The shameful ingratitude of disregarding God, who, in such a variety of ways, is manifested within us. The still more shameful ingratitude of contemplating the endowments of the soul, without ascending to Him who gave them. No objection can be founded on any supposed organism in the soul. The powers and actions of the soul, a proof of its separate existence from the body. Proofs of the soul’s immortality. Objection that the whole world is quickened by one soul. Reply to the objection. Its impiety. Conclusion from what has been saidâ€”viz. that the omnipotence, eternity, and goodness of God, may be learned from the first class of works, i.e., those which are in accordance with the ordinary course of nature. The second class of worksâ€”viz. those above the ordinary course of nature, afford clear evidence of the perfections of God, especially his goodness, justice, and mercy. Also his providence, power, and wisdom. Proofs and illustrations of the divine Majesty. The use of themâ€”viz. the acquisition of divine knowledge in combination with true piety. The tendency of the knowledge of God to inspire the righteous with the hope of future life, and remind the wicked of the punishments reserved for them. Its tendency, moreover, to keep alive in the hearts of the righteous a sense of the divine goodness. The second part of the chapter, which describes the stupidity both of learned and unlearned, in ascribing the whole order of things, and the admirable arrangements of divine Providence, to fortune. Hence Polytheism, with all its abominations, and the endless and irreconcilable opinions of the philosophers concerning God. All guilty of revolt from God, corrupting pure religion, either by following general custom, or the impious consent of antiquity. Though irradiated by the wondrous glories of creation, we cease not to follow our own ways. Our conduct altogether inexcusable, the dullness of perception being attributable to ourselves, while we are fully reminded of the true path, both by the structure and the government of the world.  Participants: Camden Bucey

This chapter consists of two parts: 1. The former, which occupies the first ten sections, divides all the works of God into two great classes, and elucidates the knowledge of God as displayed in each class. The one class is treated of in the first six, and the other in the four following sections: 2. The latter part of the chapter shows, that, in consequence of the extreme stupidity of men, those manifestations of God, however perspicuous, lead to no useful result. This latter part, which commences at the eleventh section, is continued to the end of the chapter. <h3>Sections.</h3> <ol> <li>The invisible and incomprehensible essence of God, to a certain extent, made visible in his works.</li> <li>This declared by the first class of worksâ€”viz. the admirable motions of the heavens and the earth, the symmetry of the human body, and the connection of its parts; in short, the various objects which are presented to every eye.</li> <li>This more especially manifested in the structure of the human body.</li> <li>The shameful ingratitude of disregarding God, who, in such a variety of ways, is manifested within us. The still more shameful ingratitude of contemplating the endowments of the soul, without ascending to Him who gave them. No objection can be founded on any supposed organism in the soul.</li> <li>The powers and actions of the soul, a proof of its separate existence from the body. Proofs of the soul’s immortality. Objection that the whole world is quickened by one soul. Reply to the objection. Its impiety.</li> <li>Conclusion from what has been saidâ€”viz. that the omnipotence, eternity, and goodness of God, may be learned from the first class of works, i.e., those which are in accordance with the ordinary course of nature.</li> <li>The second class of worksâ€”viz. those above the ordinary course of nature, afford clear evidence of the perfections of God, especially his goodness, justice, and mercy.</li> <li>Also his providence, power, and wisdom.</li> <li>Proofs and illustrations of the divine Majesty. The use of themâ€”viz. the acquisition of divine knowledge in combination with true piety.</li> <li>The tendency of the knowledge of God to inspire the righteous with the hope of future life, and remind the wicked of the punishments reserved for them. Its tendency, moreover, to keep alive in the hearts of the righteous a sense of the divine goodness.</li> <li>The second part of the chapter, which describes the stupidity both of learned and unlearned, in ascribing the whole order of things, and the admirable arrangements of divine Providence, to fortune.</li> <li>Hence Polytheism, with all its abominations, and the endless and irreconcilable opinions of the philosophers concerning God.</li> <li>All guilty of revolt from God, corrupting pure religion, either by following general custom, or the impious consent of antiquity.</li> <li>Though irradiated by the wondrous glories of creation, we cease not to follow our own ways.</li> <li>Our conduct altogether inexcusable, the dullness of perception being attributable to ourselves, while we are fully reminded of the true path, both by the structure and the government of the world.</li> </ol> Participants: <a href="https://reformedforum.org/people/camden-bucey/" rel="tag nofollow" target="_blank">Camden Bucey</a>

Book 1, Chapter 5: The Knowledge of God Conspicuous in the Creation, and Continual Government of the World

Sections. 1. The knowledge of God suppressed by ignorance, many falling away into superstition. Such persons, however, inexcusable, because their error is accompanied with pride and stubbornness. 2. Stubbornness the companion of impiety. 3. No pretext can justify superstition. This proved, first, from reason; and, secondly, from Scripture. 4. The wicked never willingly come into the presence of God. Hence their hypocrisy. Hence, too, their sense of Deity leads to no good result. Read the text at CCEL. Participants: Camden Bucey

Sections. 1. The knowledge of God suppressed by ignorance, many falling away into superstition. Such persons, however, inexcusable, because their error is accompanied with pride and stubbornness. 2. Stubbornness the companion of impiety. 3. No pretext can justify superstition. This proved, first, from reason; and, secondly, from Scripture. 4. The wicked never willingly come into the presence of God. Hence their hypocrisy. Hence, too, their sense of Deity leads to no good result. <a href="http://www.ccel.org/ccel/calvin/institutes.iii.v.html" rel="nofollow" target="_blank">Read the text</a> at CCEL. Participants: <a href="https://reformedforum.org/people/camden-bucey/" rel="tag nofollow" target="_blank">Camden Bucey</a>

Book 1, Chapter 4: The Knowledge of God Stifled or Corrupted, Ignorantly or Maliciously

Sections  Secondary helps to establish the credibility of Scripture. I. The arrangement of the sacred volume. II. Its dignity. III. Its truth. IV. Its simplicity. V. Its efficacy. The majesty conspicuous in the writings of the Prophets. Special proofs from the Old Testament. I. The antiquity of the Books of Moses. This antiquity contrasted with the dreams of the Egyptians. II. The majesty of the Books of Moses. The miracles and prophecies of Moses. A profane objection refuted. Another profane objection refuted. The prophecies of Moses as to the sceptre not departing from Judah, and the calling of the Gentiles. The predictions of other prophets. The destruction of Jerusalem; and the return from the Babylonish captivity. Harmony of the Prophets. The celebrated prophecy of Daniel. Objection against Moses and the Prophets. Answer to it. Another objection and answer. Of the wondrous Providence of God in the preservation of the sacred books. The Greek Translation. The carefulness of the Jews. Special proofs from the New Testament. I. The harmony of the Evangelists, and the sublime simplicity of their writings. II. The majesty of John, Paul, and Peter. III. The calling of the Apostles. IV. The conversion of Paul. Proofs from Church history. I. Perpetual consent of the Church in receiving and preserving the truth. II. The invincible power of the truth itself. III. Agreement among the godly, not withstanding of their many differences in other respects. The constancy of the martyrs. Conclusion. Proofs of this description only of use after the certainty of Scripture has been established in the heart by the Holy Spirit.  read chapter at CCEL Participants: Camden Bucey

Sections <ol> <li>Secondary helps to establish the credibility of Scripture. I. The arrangement of the sacred volume. II. Its dignity. III. Its truth. IV. Its simplicity. V. Its efficacy.</li> <li>The majesty conspicuous in the writings of the Prophets.</li> <li>Special proofs from the Old Testament. I. The antiquity of the Books of Moses.</li> <li>This antiquity contrasted with the dreams of the Egyptians. II. The majesty of the Books of Moses.</li> <li>The miracles and prophecies of Moses. A profane objection refuted.</li> <li>Another profane objection refuted.</li> <li>The prophecies of Moses as to the sceptre not departing from Judah, and the calling of the Gentiles.</li> <li>The predictions of other prophets. The destruction of Jerusalem; and the return from the Babylonish captivity. Harmony of the Prophets. The celebrated prophecy of Daniel.</li> <li>Objection against Moses and the Prophets. Answer to it.</li> <li>Another objection and answer. Of the wondrous Providence of God in the preservation of the sacred books. The Greek Translation. The carefulness of the Jews.</li> <li>Special proofs from the New Testament. I. The harmony of the Evangelists, and the sublime simplicity of their writings. II. The majesty of John, Paul, and Peter. III. The calling of the Apostles. IV. The conversion of Paul.</li> <li>Proofs from Church history. I. Perpetual consent of the Church in receiving and preserving the truth. II. The invincible power of the truth itself. III. Agreement among the godly, not withstanding of their many differences in other respects.</li> <li>The constancy of the martyrs. Conclusion. Proofs of this description only of use after the certainty of Scripture has been established in the heart by the Holy Spirit.</li> </ol> <a href="http://www.ccel.org/ccel/calvin/institutes.iii.ix.html" rel="nofollow" target="_blank">read chapter at CCEL</a> Participants: <a href="https://reformedforum.org/people/camden-bucey/" rel="tag nofollow" target="_blank">Camden Bucey</a>

Book 1, Chapter 8: The Credibility of Scripture…

Sections  Explanation of the knowledge of God resumed. God as manifested in Scripture, the same as delineated in his works. The attributes of God as described by Moses, David, and Jeremiah. Explanation of the attributes. Summary. Uses of this knowledge. Scripture, in directing us to the true God, excludes the gods of the heathen, who, however, in some sense, held the unity of God.  Read on CCEL. Participants: Camden Bucey

<h3>Sections</h3> <ol> <li>Explanation of the knowledge of God resumed. God as manifested in Scripture, the same as delineated in his works.</li> <li>The attributes of God as described by Moses, David, and Jeremiah. Explanation of the attributes. Summary. Uses of this knowledge.</li> <li>Scripture, in directing us to the true God, excludes the gods of the heathen, who, however, in some sense, held the unity of God.</li> </ol> Read on <a href="http://www.ccel.org/ccel/calvin/institutes.iii.xi.html" rel="nofollow" target="_blank">CCEL</a>. Participants: <a href="https://reformedforum.org/people/camden-bucey/" rel="tag nofollow" target="_blank">Camden Bucey</a>

Book 1, Chapter 10: In Scripture, the True God Opposed, Exclusively, to all the Gods of the Heathen

Fanatics

Sections  The temper and error of the Libertines, who take to themselves the name of spiritual, briefly described. Their refutation. 1. The Apostles and all true Christians have embraced the written Word. This confirmed by a passage in Isaiah; also by the example and words of Paul. 2. The Spirit of Christ seals the doctrine of the written Word on the minds of the godly. Refutation continued. 3. The impositions of Satan cannot be detected without the aid of the written Word. First Objection. The Answer to it. Second Objection from the words of Paul as to the letter and spirit. The Answer, with an explanation of Paul’s meaning. How the Spirit and the written Word are indissolubly connected.  Read on CCEL. Participants: Camden Bucey

<h3>Sections</h3> <ol> <li>The temper and error of the Libertines, who take to themselves the name of spiritual, briefly described. Their refutation. 1. The Apostles and all true Christians have embraced the written Word. This confirmed by a passage in Isaiah; also by the example and words of Paul. 2. The Spirit of Christ seals the doctrine of the written Word on the minds of the godly.</li> <li>Refutation continued. 3. The impositions of Satan cannot be detected without the aid of the written Word. First Objection. The Answer to it.</li> <li>Second Objection from the words of Paul as to the letter and spirit. The Answer, with an explanation of Paul’s meaning. How the Spirit and the written Word are indissolubly connected.</li> </ol> Read on <a href="http://www.ccel.org/ccel/calvin/institutes.iii.x.html" rel="nofollow" target="_blank">CCEL</a>. Participants: <a href="https://reformedforum.org/people/camden-bucey/" rel="tag nofollow" target="_blank">Camden Bucey</a>

Book 1, Chapter 9: All the Principles of Piety Subverted by Fanatics, Who Substitute Revelations for Scripture

Sections  The authority of Scripture derived not from men, but from the Spirit of God. Objection, That Scripture depends on the decision of the Church. Refutation, I. The truth of God would thus be subjected to the will of man. II. It is insulting to the Holy Spirit. III. It establishes a tyranny in the Church. IV. It forms a mass of errors. V. It subverts conscience. VI. It exposes our faith to the scoffs of the profane. Another reply to the objection drawn from the words of the Apostle Paul. Solution of the difficulties started by opponents. A second objection refuted. A third objection founded on a sentiment of Augustine considered. Conclusion, That the authority of Scripture is founded on its being spoken by God. This confirmed by the conscience of the godly, and the consent of all men of the least candour. A fourth objection common in the mouths of the profane. Refutation. Last and necessary conclusion, That the authority of Scripture is sealed on the hearts of believers by the testimony of the Holy Spirit. The certainty of this testimony. Confirmation of it from a passage of Isaiah, and the experience of believers. Also, from another passage of Isaiah.  Participants: Camden Bucey

<h3>Sections</h3> <ol> <li>The authority of Scripture derived not from men, but from the Spirit of God. Objection, That Scripture depends on the decision of the Church. Refutation, I. The truth of God would thus be subjected to the will of man. II. It is insulting to the Holy Spirit. III. It establishes a tyranny in the Church. IV. It forms a mass of errors. V. It subverts conscience. VI. It exposes our faith to the scoffs of the profane.</li> <li>Another reply to the objection drawn from the words of the Apostle Paul. Solution of the difficulties started by opponents. A second objection refuted.</li> <li>A third objection founded on a sentiment of Augustine considered.</li> <li>Conclusion, That the authority of Scripture is founded on its being spoken by God. This confirmed by the conscience of the godly, and the consent of all men of the least candour. A fourth objection common in the mouths of the profane. Refutation.</li> <li>Last and necessary conclusion, That the authority of Scripture is sealed on the hearts of believers by the testimony of the Holy Spirit. The certainty of this testimony. Confirmation of it from a passage of Isaiah, and the experience of believers. Also, from another passage of Isaiah.</li> </ol> Participants: <a href="https://reformedforum.org/people/camden-bucey/" rel="tag nofollow" target="_blank">Camden Bucey</a>

Book 1, Chapter 7: The Testimony of the Spirit Necessary to Give Full Authority to Scripture

John Calvin’s Institutes of the Christian Religion translated by Henry Beveridge. Book 1, Chapter 6. Sections  God gives his elect a better help to the knowledge of himselfâ€”viz. the Holy Scriptures. This he did from the very first. First, By oracles and visions, and the ministry of the Patriarchs. Secondly, By the promulgation of the Law, and the preaching of the Prophets. Why the doctrines of religion are committed to writing. This view confirmed, 1. By the depravity of our nature making it necessary in every one who would know God to have recourse to the word; 2. From those passages of the Psalms in which God is introduced as reigning. Another confirmation from certain direct statements in the Psalms. Lastly, From the words of our Saviour.  Participants: Camden Bucey

John Calvin’s Institutes of the Christian Religion translated by Henry Beveridge. Book 1, Chapter 6. <h3>Sections</h3> <ol> <li>God gives his elect a better help to the knowledge of himselfâ€”viz. the Holy Scriptures. This he did from the very first.</li> <li>First, By oracles and visions, and the ministry of the Patriarchs. Secondly, By the promulgation of the Law, and the preaching of the Prophets. Why the doctrines of religion are committed to writing.</li> <li>This view confirmed, 1. By the depravity of our nature making it necessary in every one who would know God to have recourse to the word; 2. From those passages of the Psalms in which God is introduced as reigning.</li> <li>Another confirmation from certain direct statements in the Psalms. Lastly, From the words of our Saviour.</li> </ol> Participants: <a href="https://reformedforum.org/people/camden-bucey/" rel="tag nofollow" target="_blank">Camden Bucey</a>

Book 1, Chapter 6: The Need of Scripture, as a Guide and Teacher, in Coming to God as a Creator

Sections 8. Definition of original sin. Two parts in the definition. Exposition of the latter part. Original sin exposes us to the wrath of God. It also produces in us the works of the flesh. Other definitions considered. 9. Exposition of the former part of the definitionâ€”viz. that hereditary depravity extends to all the faculties of the soul. 10. From the exposition of both parts of the definition it follows that God is not the author of sin, the whole human race being corrupted by an inherent viciousness. 11. This, however, is not from nature, but is an adventitious quality. Accordingly, the dream of the Manichees as to two principles vanishes. Participants: Camden Bucey

<h3>Sections</h3> 8. Definition of original sin. Two parts in the definition. Exposition of the latter part. Original sin exposes us to the wrath of God. It also produces in us the works of the flesh. Other definitions considered. 9. Exposition of the former part of the definitionâ€”viz. that hereditary depravity extends to all the faculties of the soul. 10. From the exposition of both parts of the definition it follows that God is not the author of sin, the whole human race being corrupted by an inherent viciousness. 11. This, however, is not from nature, but is an adventitious quality. Accordingly, the dream of the Manichees as to two principles vanishes. Participants: <a href="https://reformedforum.org/people/camden-bucey/" rel="tag nofollow" target="_blank">Camden Bucey</a>

Book 2, Chapter 1, Sections 8-11 – Through the Fall and Revolt of Adam

Sections 4. In considering this latter part, two points to be considered; 1. How it happened that Adam involved himself and the whole human race in this dreadful calamity. This the result not of sensual intemperance, but of infidelity (the source of other heinous sins), which led to revolt from God, from whom all true happiness must be derived. An enumeration of the other sins produced by the infidelity of the first man. 5. The second point to be considered is, the extent to which the contagious influence of the fall extends. It extends, 1. To all the creatures, though unoffending; and, 2. To the whole posterity of Adam. Hence hereditary corruption, or original sin, and the depravation of a nature which was previously pure and good. This depravation communicated to the whole posterity of Adam, but not in the way supposed by the Pelagians and Celestians. 6. Depravation communicated not merely by imitation, but by propagation. This proved, 1. From the contrast drawn between Adam and Christ. Confirmation from passages of Scripture; 2 From the general declaration that we are the children of wrath. 7. Objection, that if Adam’s sin is propagated to his posterity, the soul must be derived by transmission. Answer. Another objectionâ€”viz. that children cannot derive corruption from pious parents. Answer. Participants: Camden Bucey

<h3>Sections</h3> 4. In considering this latter part, two points to be considered; 1. How it happened that Adam involved himself and the whole human race in this dreadful calamity. This the result not of sensual intemperance, but of infidelity (the source of other heinous sins), which led to revolt from God, from whom all true happiness must be derived. An enumeration of the other sins produced by the infidelity of the first man. 5. The second point to be considered is, the extent to which the contagious influence of the fall extends. It extends, 1. To all the creatures, though unoffending; and, 2. To the whole posterity of Adam. Hence hereditary corruption, or original sin, and the depravation of a nature which was previously pure and good. This depravation communicated to the whole posterity of Adam, but not in the way supposed by the Pelagians and Celestians. 6. Depravation communicated not merely by imitation, but by propagation. This proved, 1. From the contrast drawn between Adam and Christ. Confirmation from passages of Scripture; 2 From the general declaration that we are the children of wrath. 7. Objection, that if Adam’s sin is propagated to his posterity, the soul must be derived by transmission. Answer. Another objectionâ€”viz. that children cannot derive corruption from pious parents. Answer. Participants: <a href="https://reformedforum.org/people/camden-bucey/" rel="tag nofollow" target="_blank">Camden Bucey</a>

Book 2, Chapter 1, Sections 4-7 – Through the Fall and Revolt of Adam

Sections  The knowledge of ourselves most necessary. To use it properly we must be divested of pride, and clothed with true humility, which will dispose us to consider our fall, and embrace the mercy of God in Christ. Though there is plausibility in the sentiment which stimulates us to self-admiration, the only sound sentiment is that which inclines us to true humbleness of mind. Pretexts for pride. The miserable vanity of sinful man. Different views taken by carnal wisdom and by conscience, which appeals to divine justice as its standard. The knowledge of ourselves, consisting of two parts, the former of which having already been discussed, the latter is here considered.  Participants: Camden Bucey

<h3>Sections</h3> <ol> <li>The knowledge of ourselves most necessary. To use it properly we must be divested of pride, and clothed with true humility, which will dispose us to consider our fall, and embrace the mercy of God in Christ.</li> <li>Though there is plausibility in the sentiment which stimulates us to self-admiration, the only sound sentiment is that which inclines us to true humbleness of mind. Pretexts for pride. The miserable vanity of sinful man.</li> <li>Different views taken by carnal wisdom and by conscience, which appeals to divine justice as its standard. The knowledge of ourselves, consisting of two parts, the former of which having already been discussed, the latter is here considered.</li> </ol> Participants: <a href="https://reformedforum.org/people/camden-bucey/" rel="tag nofollow" target="_blank">Camden Bucey</a>

Book 2, Chapter 1, Sections 1-3 – Through the Fall and Revolt of Adam

Sections  The carnal mind the source of the objections which are raised against the Providence of God. A primary objection, making a distinction between the permission and the will of God, refuted. Angels and men, good and bad, do nought but what has been decreed by God. This proved by examples. All hidden movements directed to their end by the unseen but righteous instigation of God. Examples, with answers to objections. These objections originate in a spirit of pride and blasphemy. Objection, that there must be two contrary wills in God, refuted. Why the one simple will of God seems to us as if it were manifold. Objection, that God is the author of sin, refuted by examples. Augustine’s answer and admonition.  Participants: Camden Bucey

<h3>Sections</h3> <ol> <li>The carnal mind the source of the objections which are raised against the Providence of God. A primary objection, making a distinction between the permission and the will of God, refuted. Angels and men, good and bad, do nought but what has been decreed by God. This proved by examples.</li> <li>All hidden movements directed to their end by the unseen but righteous instigation of God. Examples, with answers to objections.</li> <li>These objections originate in a spirit of pride and blasphemy. Objection, that there must be two contrary wills in God, refuted. Why the one simple will of God seems to us as if it were manifold.</li> <li>Objection, that God is the author of sin, refuted by examples. Augustine’s answer and admonition.</li> </ol> Participants: <a href="https://reformedforum.org/people/camden-bucey/" rel="tag nofollow" target="_blank">Camden Bucey</a>

Book 1, Chapter 18 – The Instrumentality of the World…

Sections 11. The use of the foregoing meditation. 12. The second part of the chapter, disposing of two objections. 1. That Scripture represents God as changing his purpose, or repenting, and that, therefore, his Providence is not fixed. Answer to this first objection. Proof from Scripture that God cannot repent. 13. Why repentance attributed to God. 14. Second objection, that Scripture speaks of an annulment of the divine decrees. Objection answered. Answer confirmed by an example. Participants: Camden Bucey

<h3>Sections</h3> 11. The use of the foregoing meditation. 12. The second part of the chapter, disposing of two objections. 1. That Scripture represents God as changing his purpose, or repenting, and that, therefore, his Providence is not fixed. Answer to this first objection. Proof from Scripture that God cannot repent. 13. Why repentance attributed to God. 14. Second objection, that Scripture speaks of an annulment of the divine decrees. Objection answered. Answer confirmed by an example. Participants: <a href="https://reformedforum.org/people/camden-bucey/" rel="tag nofollow" target="_blank">Camden Bucey</a>

Book 1, Chapter 17, Sections 11-14 â€“ Use to be Made of the Doctrine of Providence

Sections 6. A holy meditation on Divine Providence. 1. All events happen by the ordination of God. 2. All things contribute to the advantage of the godly. 3. The hearts of men and all their endeavours are in the hand of God. 4. Providence watches for the safety of the righteous. 5. God has a special care of his elect. 7. Meditation on Providence continued. 6. God in various ways curbs and defeats the enemies of the Church. 7. He overrules all creatures, even Satan himself, for the good of his people. 8. Meditation on Providence continued. 8. He trains the godly to patience and moderation. Examples. Joseph, Job, and David. 9. He shakes off their lethargy, and urges them to repentance. 9. Meditation continued. 10. The right use of inferior causes explained. 11. When the godly become negligent or imprudent in the discharge of duty, Providence reminds them of their fault. 12. It condemns the iniquities of the wicked. 13. It produces a right consideration of the future, rendering the servants of God prudent, diligent, and active. 14. It causes them to resign themselves to the wisdom and omnipotence of God, and, at the same time, makes them diligent in their calling. 10. Meditation continued. 15. Though human life is beset with innumerable evils, the righteous, trusting to Divine Providence, feel perfectly secure. Participants: Camden Bucey

<h3>Sections</h3> 6. A holy meditation on Divine Providence. 1. All events happen by the ordination of God. 2. All things contribute to the advantage of the godly. 3. The hearts of men and all their endeavours are in the hand of God. 4. Providence watches for the safety of the righteous. 5. God has a special care of his elect. 7. Meditation on Providence continued. 6. God in various ways curbs and defeats the enemies of the Church. 7. He overrules all creatures, even Satan himself, for the good of his people. 8. Meditation on Providence continued. 8. He trains the godly to patience and moderation. Examples. Joseph, Job, and David. 9. He shakes off their lethargy, and urges them to repentance. 9. Meditation continued. 10. The right use of inferior causes explained. 11. When the godly become negligent or imprudent in the discharge of duty, Providence reminds them of their fault. 12. It condemns the iniquities of the wicked. 13. It produces a right consideration of the future, rendering the servants of God prudent, diligent, and active. 14. It causes them to resign themselves to the wisdom and omnipotence of God, and, at the same time, makes them diligent in their calling. 10. Meditation continued. 15. Though human life is beset with innumerable evils, the righteous, trusting to Divine Providence, feel perfectly secure. Participants: <a href="https://reformedforum.org/people/camden-bucey/" rel="tag nofollow" target="_blank">Camden Bucey</a>

Book 1, Chapter 17, Sections 6-10 â€“ Use to be Made of the Doctrine of Providence

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