"If every action, which is good or evil in man at ripe years, were to be under pittance and prescription and compulsion, what were virtue but a name, what praise could be then due to well-doing, what gramercy to be sober, just, or continent? Many there be that complain of divine Providence for suffering Adam to transgress; foolish tongues! When God gave him reason, he gave him freedom to choose, for reason is but choosing; he had been else a mere artificial Adam, such an Adam as he is in the motions. We ourselves esteem not of that obedience, or love, or gift, which is of force: God therefore left him free, set before him a provoking object, ever almost in his eyes; herein consisted his merit, herein the right of his reward, the praise of his abstinence. Wherefore did he create passions within us, pleasures round about us, but that these rightly tempered are the very ingredients of virtue?

    They are not skilful considerers of human things, who imagine to remove sin by removing the matter of sin; for, besides that it is a huge heap increasing under the very act of diminishing, though some part of it may for a time be withdrawn from some persons, it cannot from all, in such a universal thing as books are; and when this is done, yet the sin remains entire. Though ye take from a covetous man all his treasure, he has yet one jewel left, ye cannot bereave him of his covetousness. Banish all objects of lust, shut up all youth into the severest discipline that can be exercised in any hermitage, ye cannot make them chaste, that came not hither so; such great care and wisdom is required to the right managing of this point. Suppose we could expel sin by this means; look how much we thus expel of sin, so much we expel of virtue: for the matter of them both is the same; remove that, and ye remove them both alike.

    This justifies the high providence of God, who, though he command us temperance, justice, continence, yet pours out before us, even to a profuseness, all desirable things, and gives us minds that can wander beyond all limit and satiety. Why should we then affect a rigour contrary to the manner of God and of nature, by abridging or scanting those means, which books freely permitted are, both to the trial of virtue and the exercise of truth? It would be better done, to learn that the law must needs be frivolous, which goes to restrain things, uncertainly and yet equally working to good and to evil. And were I the chooser, a dream of well-doing should be preferred before many times as much the forcible hindrance of evil- doing. For God sure esteems the growth and completing of one virtuous person more than the restraint of ten vicious."

"Well knows he who uses to consider, that our faith and knowledge thrives by exercise, as well as our limbs and complexion. Truth is compared in Scripture to a streaming fountain; if her waters flow not in a perpetual progression, they sicken into a muddy pool of conformity and tradition. A man may be a heretic in the truth; and if he believe things only because his pastor says so, or the Assembly so determines, without knowing other reason, though his belief be true, yet the very truth he holds becomes his heresy.

    There is not any burden that some would gladlier post off to another than the charge and care of their religion. There be--who knows not that there be?--of Protestants and professors who live and die in as arrant an implicit faith as any lay Papist of Loretto. A wealthy man, addicted to his pleasure and to his profits, finds religion to be a traffic so entangled, and of so many piddling accounts, that of all mysteries he cannot skill to keep a stock going upon that trade. What should he do? fain he would have the name to be religious, fain he would bear up with his neighbours in that. What does he therefore, but resolves to give over toiling, and to find himself out some factor, to whose care and credit he may commit the whole managing of his religious

"I believe that by my own reason or strength I cannot believe in Jesus Christ, my Lord, or come to him. But the Holy Spirit has called me through the Gospel, enlightened me with his gifts, and sanctified and preserved me in true faith." -Martin Luther in his Small Catechism

If God has fore-ordained everything that comes to pass, of what avail is it for us to "exercise" ourselves "unto godliness" (1Tim. 4:7)? If God has before ordained the good works in which we are to walk (Eph. 2:10), then why should we be "careful to maintain good works" (Titus 3: ? This only raises once more the problem of human responsibility. Really, it should be enough for us to reply, God has bidden us do so. Nowhere does Scripture inculcate or encourage a spirit of fatalistic indifference. Contentment with our present attainments is expressly disallowed. The word to every believer is, "Press toward the mark for the prize of the high calling of God in Christ Jesus" (Phil. 3:14). This was the apostle’s aim, and it should be ours. Instead of hindering the development of Christian character, a proper apprehension and appreciation of God’s sovereignty will forward it. Just as the sinner’s despair of any help from himself is the first prerequisite of a sound conversion, so the loss of all confidence in himself is the first essential in the believer’s growth in grace; and just as the sinner despairing of help from himself will cast him into the arms of sovereign mercy, so the Christian, conscious of his own frailty, will turn unto the Lord for power. It is when we are weak, we are strong (2 Cor. 12:10): that is to say, there must be consciousness of our weakness before we shall turn to the Lord for help. While the Christian allows the thought that he is sufficient in himself, while he imagines that by mere force of will he shall resist temptation, while he has any confidence in the flesh then, like Peter who boasted that though all forsook the Lord yet should not he, so we shall certainly fail and fall. Apart from Christ we can do nothing (John 15:5). The promise of God is, "He giveth power to the faint; and to them that have no might (of their own) He increaseth strength" (Isa. 40:29).

The question now before us is of great practical importance, and we are deeply anxious to express ourselves clearly and simply. The secret of development of Christian character is the realization of our own powerlessness, acknowledged powerlessness, and the consequent turning unto the Lord for help. The plain fact is that of ourselves we are utterly unable to practice a single precept or obey a single command that is set before us in the Scriptures. For example: "Love your enemies"—but of ourselves we cannot do this, or make ourselves do it. "In nothing be anxious"—but who can avoid and prevent anxiety when things go wrong? "Awake to righteousness and sin not"—but who can help sinning? These are merely examples selected at random from scores of others. Does then God mock us by bidding us do what He knows we are unable to do? The answer of Augustine to this question is the best we have met with—"God gives commands we cannot perform, that we may know what we ought to request from Him." A consciousness of our powerlessness should cast us upon Him who has all power. Here then is where a vision and view of God’s sovereignty helps, for it reveals His sufficiency and shows us our insufficiency.

- A.W. Pink, from The Sovereignty of God