Faith consists, not in ignorance, but in knowledge, and that, not only of God, but also of the divine will.
It behooves us to accomplish what God requires of us, even when we are in the greatest despair respecting the results.
We must observe that the knowledge of God which we are invited to cultivate is not that which, resting satisfied with empty speculation, only flutters in the brain, but a knowledge which will prove substantial and fruitful whenever it is duly perceived and rooted in the heart.
To 'justify' means nothing else than to acquit of guilt him (her) who was accused as if his own innocence were confirmed.
Augustine does not disagree with this when he teaches that it is a faculty of the reason and the will to choose good with the assistance of grace; evil, when grace is absent.
There is no inconsistency in saying that God rewards good works, provided we understand that nevertheless men obtain eternal life gratuitously.
All whom the Lord has chosen and received into the society of his saints ought to prepare themselves for a life that is hard, difficult, laborious and full of countless griefs.
Those little children have not yet any understanding to desire His blessing; but when they are presented to Him, He gently and kindly receives them, and dedicates them to the Father by a solemn act of blessing.
It is evident that man never attains to a true self-knowledge until he has previously contemplated the face of God, and come down after such contemplation to look into himself.
Because I know that I am not my own master, I offer my heart as a true sacrifice to the Lord.
For what accords better and more aptly with faith than to acknowledge ourselves divested of all virtue that we may be clothed by God, devoid of all goodness that we may be filled by him, the slaves of sin that he may give us freedom, blind that he may enlighten, lame that he may cure, and feeble that he may sustain us; to strip ourselves of all ground of glorying that he alone may shine forth glorious, and we be glorified in him?
There cannot be a surer rule, nor a stronger exhortation to the observance of it, than when we are taught that all the endowments which we possess are divine deposits entrusted to us for the very purpose of being distributed for the good of our neighbour.
God is undoubtedly ready to pardon whenever the sinner turns. Therefore, he does not will his death, in so far as he wills repentance. But experience shows that this will, for the repentance of those whom he invites to himself, is not such as to make him touch all their hearts. Still, it cannot be said that he acts deceitfully; for though the external word only renders, those who hear it, and do not obey it, inexcusable, it is still truly regarded as an evidence of the grace by which he reconciles men to himself.
God tolerates even our stammering, and pardons our ignorance whenever something inadvertently escapes us - as, indeed, without this mercy there would be no freedom to pray.
How can it be said that the weakness of the human will is aided so as to enable it to aspire effectually to the choice of good, when the fact is, that it must be wholly transformed and renewed?
The subject then of these chapters may be stated thus, - man's only righteousness is through the mercy of God in Christ, which being offered by the Gospel is apprehended by faith.
We explain justification simply as the acceptance with which God receives us into his favor as righteous men. And we say that it consists in the remission of sins and the imputation of Christ’s righteousness.
In forming an estimate of sins, we are often imposed upon by imagining that the more hidden the less heinous they are.
Warned by such evidences of their spiritual illness, believers profit by their humiliations. Robbed of their foolish confidence in the flesh, they take refuge in the grace of God. And when they have done so, they experience the nearness of the divine protection which is to them a strong fortress (Ps 30:6-7).
True it is, that he who has taken off his affection from the goods of this world has already sold all, and has made himself poor, so far as depends upon himself; but the fruit and the proof of this spiritual poverty are, patiently to endure the loss of worldly goods, and without any regret, when it pleases our heavenly Father that we should be despoiled of them.
The Creation is quite like a spacious and splendid house, provided and filled with the most exquisite, and at the same time, the most abundant furnishings. Everything in it tells of God.
When we come to a comparison of heaven and earth, then we may indeed not only forget all about the present life, but even despise and scorn it.
The effect of our knowledge rather ought to be, first, to teach us reverence and fear; and, secondly, to induce us, under its guidance and teaching, to ask every good thing from [God], and, when it is received, ascribe it to him. For how can the idea of God enter your mind without instantly giving rise to the thought, that since you are his workmanship, you are bound, by the very law of creation, to submit to his authority?-\-\that your life is due to him?-\-\that whatever you do ought to have reference to him.
the more we are oppressed by the cross, the fuller will be our spiritual joy.
God promised by the mouth of Isaiah that queens should be the nursing mothers of the church.
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