The Reformed Christian Muse

But while I write to you like this about N. N., something else occurs to me about which there is reason enough urging me to write you, both by way of inquiry and also to state my own opinion. As I do this with all freedom, so will it be up to you whenever you have leisure to indicate your own opinion. I do not press for an answer, being well aware that you are overwhelmed by important matters.

Men do not all agree concerning the communion which we have with the body of Christ and the substance of his nature; for what reason, I suppose you will hear. It is so important that he that is Christ’s should understand the mode (ratio) of his union with him.

First, it seems to me that he was pleased (as is said in the Epistle to the Hebrews [2.14] to communicate with us, in flesh and blood, by the benefit of his incarnation. ‘Since the children share in flesh and blood, he himself likewise partook of the same’.

But unless some other kind of communion were offered us, this would be very general and feeble; for the whole human race already has communion with Christ in this manner. They are in fact men, as he was man.

So besides that communion this is added, that in due season faith is breathed into the elect whereby they may believe in Christ. Thus are they not only forgiven their sins and reconciled to God (in which the true and solid method of justification consists) but further there is added a renewing power of the spirit, by which our bodies also–flesh, blood and nature–are made capable of immortality, and become daily more and more in Christ’s form (Christiformia) as I may say. Not that they cast aside the substance of their own nature and pass into the very body and flesh of Christ, but that they no less approach him in spiritual gifts and properties than at birth they naturally communicated with him in body, flesh and blood.

Here, then, we have two communions with Christ (duas communiones cum Christo), the one natural, which we draw from our parents at birth, while the other comes to us by the Spirit of Christ. At the very time of regeneration we are by him made new according to the image of his glory.

I believe that between these two communions there is an intermediate one which is fount and origin of all the heavenly and spiritual likeness which we have with Christ. It is that by which, as soon as we believe, we obtain Christ himself our true Head, and are made his members. Whence, from the Head himself as Paul says [Eph. 4.16] his Spirit flows and is derived through the joints and ligaments into ourselves as his true and legitimate members. Wherefore this communion with our Head is prior, in nature at least though perhaps not in time, to that later communion which is introduced through regeneration. And here, it seems to me, natural reason helps us. We are taught that in things engendered the heart itself is formed first in infants. From it by a certain vein a spirit flows from the heart and in some way pierces the prepared matter of the living creature and there shapes the head. Thus by that vein through which spirit proceeds from heart, the head is joined to the heart. Again, by another vein spirit flows from the head and afterwards forms the liver, an organ that communicates with head and heart, by the arteries or veins which knit together. From the liver, moreover, and the other principal members there are other arteries or veins reaching to the other parts of the whole, by which the same engendering spirit passing through, fashions the other members. Thus it happens that they all communicate together, and are joined especially to the heart, that is to the fountain of life-not indeed in place or immediate contact (as they call it) but because from thence they draw the quickening spirit and life, by the wondrous workmanship of the highest artificer.

Peter Martyr Vermigli (A.D. 1499-1562)

Peter Martyr, “Calvin, Strasbourg 8 March 1555,” in The Life, Early Letters & Eucharistic Writings of Peter Martyr, ed., by J.C. McLelland and G.E. Duffield (Sutton Courtney Press, 1989), pp., 345-347.

We dream not of a faith which is devoid of good works, nor of a justification which can exist without them: the only difference is, that while we  acknowledge that faith and works are necessarily connected, we, however, place justification in faith, not in works. How this is done is easily explained, if we turn to Christ only, to whom our faith is directed and from whom it derives all its power. Why, then, are we justified by faith? Because by faith we apprehend the righteousness of Christ, which alone reconciles us to God. This faith, however, you cannot apprehend without at the same time apprehending sanctification; for Christ “is made unto us wisdom, and righteousness, and sanctification, and redemption,” (1 Cor. 1:30). Christ, therefore, justifies no man without also sanctifying him. These blessings are conjoined by a perpetual and inseparable tie. Those whom he enlightens by his wisdom he redeems; whom he redeems he justifies; whom he justifies he sanctifies. But as the question relates only to justification and sanctification,
to them let us confine ourselves. Though we distinguish between them, they are both inseparably comprehended in Christ. Would ye then obtain justification in Christ? You must previously possess Christ. But you cannot possess him without being made a partaker of his sanctification: for Christ
cannot be divided. Since the Lord, therefore, does not grant us the  enjoyment of these blessings without bestowing himself, he bestows both at once but never the one without the other. Thus it appears how true it is that we are justified not without, and yet not by works, since in the participation
of Christ, by which we are justified, is contained not less sanctification than justification.

John Calvin (A.D. 1509-1564) - From INSTITUTES OF THE CHRISTIAN RELIGION, Book 3, Chapter 16, Section 1

First, I must premise with regard to the term Merit, that he, whoever he was, that first applied it to human works, viewed in reference to the divine tribunal, consulted very ill for the purity of the faith. I willingly abstain from disputes about words, but I could wish that Christian writers had always observed this soberness—that when there was no occasion for it, they had never thought of using terms foreign to the Scriptures—terms which might produce much offense, but very little fruit. I ask, what need was there to introduce the word Merit, when the value of works might have been fully expressed by another term, and without offense? The quantity of offense contained in it the world shows to its great loss. It is certain that, being a high sounding term, it can only obscure the grace of God, and inspire men with pernicious pride.

John Calvin (A.D. 1509-1564) - From INSTITUTES OF THE CHRISTIAN RELIGION, Book 3, Chapter 15, Section 2

This is my reply to Dean over on Green Baggins. I am posting it here because for some reason I am not able to post long comments at Lane’s blog right now.

First I will quote Deans reply to my previous post on “Corporate Justification” from earlier today.

Dean said:

Terry

I do not think Calvin’s quote taken in the context of his argument is what you are trying to make him say.

Institutes - Book 3; Chapter 24 “Election is confirmed by God’s call; Moreover, the Wicked Bring Upon Themselves the Just Destruction To Which they are Destined” Part 8 “General and Special Calling”; Part 10 “The elect before their call. There is no ’seed of election’.; Part 11 “Not growth from see but divine deliverance”; Part 12, “God’s administration of justice toward the reprobate”

If your quote was found in this section it would be much more convincing. But in this section (Part 11) Calvin says, “What if we come to examples? What
seed of righteousness was in Rahab the harlot before she had faith? In Manasses, when Jerusalem was stained and almost drenched with the blood of the prophets? In the thief, who only at his last breath thought of repentance? AWAY, THEN, WITH THESE ARGUMENTS WHICH INQUISITIVE MEN DREAM UP FOR THEMSELVES APART FROM SCRIPTURE! But let what Scripture holds remain with us: All like lost sheep have gone astray; every one has turned to his own way, that is, to perdition.”

Now my reply to Dean.

Dean,

The context of the Calvin quote is his argument for the true human nature of Christ in the incarnation. This fits perfectly into a “Chalcedonian” representation of all the whole human race. I want you to notice in the following quotes how Calvin is explicit about the WHOLE HUMAN RACE and all members thereof (without exception) being those for whom Christ substituted for in His death. Any honest appreciation of the following commentary on Isaiah 53 will show that Calvin was not working with the later Protestant Scholastic categories (what we today view as “Owenic” categories).

Calvin - 5. And he was wounded for our iniquities. He again repeats the cause of Christ’s great afflictions, in order to meet the scandal which might have arisen from it. The spectacle of the cross alienates many persons from Christ, when they consider what is presented to their eyes, and do not observe the object to be accomplished. But all offense is removed when we know that by his death our sins have been expiated, and salvation has been obtained for us.

My comments - Now we in our modern day would read Calvin’s reference to “us” as a reference to the elect, but we will see later that this is not the case.

Calvin again - The chastisement of our peace. Some think that this is called “the chastisement of peace,” on account of men being careless and stupefied amidst their afflictions, and therefore that it was necessary that Christ should suffer. Others view “peace” as relating to the consciences, that is, that Christ suffered, in order that we might have peaceful consciences; as Paul says that, “being justified by faith through Christ, we have peace with God.” (Romans 5:1) But I take it to denote simply reconciliation. Christ was the price of “our chastisement,” that is, of the chastisement which was due to us. Thus the wrath of God, which had been justly kindled against us, was appeased; and through the Mediator we have obtained “peace,” by which we are reconciled.

My comments again - Again we see that Calvin uses the term “us” and “we” again. We would tend to read this again as the elect, but loook what Calvin says next.

Calvin continues - We ought to draw from this a universal doctrine, namely, that we are reconciled to God by free grace, because Christ hath paid the price of “our peace.” This is indeed acknowledged by the Papists; but then they limit this doctrine to original sin, as if after baptism there were no longer any room for reconciliation through free grace, but that we must give satisfaction by our merits and works. But the Prophet does not here treat of a single species of pardon, but extends this blessing to the whole course of life; and therefore it cannot be thus undervalued or limited to a particular time, without most heinous sacrilege. Hence also the frivolous distinction of the Papists, between the remission of punishment and the pardon of sin, is easily refuted. They affirm that punishment is not remitted to us, unless it be washed out by satisfactions. But the Prophet openly declares that the punishment of our sins was transferred to him. What, then, do the Papists intend but to be Christ’s equals and companions, and to lay claim to share with him in his authority?

In his wound (or, in his medicine) we have healing. He again directs us to Christ, that we may betake ourselves to his wounds, provided that we wish to regain life. Here the Prophet draws a contrast between us and Christ; for in us nothing call be found but destruction and death; in Christ alone is life and salvation, he alone brought medicine to us, and even procures health by his weakness, and life by his death; for he alone hath pacified the Father, he alone hath reconciled us to him. Here we might bring forward many things about the blessed consequences of Christ’s sufferings, if we had not determined to expound rather than to preach; and therefore let us be satisfied with a plain exposition. Let every one, therefore, draw consolation from this passage, and let him apply the blessed result of this doctrine to his own use; for these words are spoken to all in general, and to individuals in particular.

My comments - Least Calvin be misunderstood. look at this last sentence above, “….spoken to ALL IN GENERAL and to INDIVIDUALS IN PARTICULAR” ,or in other words, spoken to the whole human race and every individual member thereof. Calvin clearly and explicitly makes no exception. Now, this is not the last time we see this universal language, lets look again.

Calvin continues - 6. We all, like sheep, have gone astray. In order to impress more deeply on our hearts the benefit of the death of Christ, he shows how necessary is that healing which he formerly mentioned. If we do not perceive our wretchedness and poverty, we shall never know how desirable is that remedy which Christ has brought to us, or approach him with due ardor of affection. As soon as we know that we are ruined, then, aware of our wretchedness, we eagerly run to avail ourselves of the remedy, which otherwise would be held by us in no estimation. In order, therefore, that Christ may be appreciated by us, let every one consider and examine himself, so as to acknowledge that he is ruined till he is redeemed by Christ.

We see that here none are excepted, for the Prophet includes “all.” The whole human race would have perished, if Christ had not brought relief. He does not even except the Jews, whose hearts were puffed up with a false opinion of their own superiority, but condemns them indiscriminately, along with others, to destruction. By comparing them to sheep, he intends not to extenuate their guilt, as if little blame attached to them, but to state plainly that it belongs to Christ to gather from their wanderings those who resembled brute beasts.

My comments - Look at Calvin’s explicit statement including the “whole human race” in the “all” used by the Prophet. And as we have already seen when Calvin says the whole human race he means all individual members thereof.

Calvin continues - Every one hath turned to his own way. By adding the term every one, he descends from a universal statement, in which he included all, to a special statement, that every individual may consider in his own mind if it be so; for a general statement produces less effect upon us than to know that it belongs to each of us in particular.

My comment - I have to break in here and say that this is clear and explicit language here. Notice that Calvin is not only arguing for the universal scope of Christ’s penal substitutionary death, but is careful to make sure that no one can construe this to be some “abstract class”, but rather that EVERY individual of the “class is included.

Calvin continues - Let “every one,” therefore, arouse his conscience, and present himself before the judgment­seat of God, that he may confess his wretchedness. Moreover, what is the nature of this “going astray” the Prophet states more plainly. It is, that every one hath followed the way which he had chosen for himself, that is, hath determined to live according to his own fancy; by which he means that there is only one way of living uprightly, and if any one “turn aside” from it, he can experience nothing but “going astray.”

He does not speak of works only, but of nature itself, which always leads us astray; for, if we could by natural instinct or by our own wisdom, bring ourselves back into the path, or guard ourselves against going astray, Christ would not be needed by us. Thus, in ourselves we all are undone unless Christ (John 8:36) sets us free; and the more we rely on our wisdom or industry, the more dreadfully and the more speedily do we draw down destruction on ourselves. And so the Prophet shows what we are before we are regenerated by Christ; for all are involved in the same condemnation. “There is none righteous, none that understandeth, none that seeketh God. All have turned aside, and have become unprofitable. There is none that doeth good; no, not one.” (Psalm 14:3) All this is more fully explained by Paul. (Romans 3:10)

My comments - Again, this is just good stuff, Calvin here makes reference to Romans 3. Now we Calvinist we certainly include (rightly so) every member of the human race in the depravity described in this text, but Calvin is clearly making co-extensive Christ’s substitutionary death with those included in Romans 3. So, again, no “Owenic” categories here limiting the substitutionary death to the elect alone.

Calvin continues - And Jehovah hath laid upon him. Here we have a beautiful contrast. In ourselves we are scattered; in Christ we are gathered together. By nature we go astray, and are driven headlong to destruction; in Christ we find the course by which we are conducted to the harbor of salvation. Our sins are a heavy load; but they are laid on Christ, by whom we are freed from the load. Thus, when we were ruined, and, being estranged from God, were hastening to hell, Christ took upon him the filthiness of our iniquities, in order to rescue us from everlasting destruction. This must refer exclusively to guilt and punishment; for he was free from sin. (Hebrews 4:15; 1 Peter 2:22) Let every one, therefore, diligently consider his own iniquities, that he may have a true relish of that grace, and may obtain the benefit of the death of Christ.

My comments - So, there is no rational bases to restrict the phrases “Our sins” and “our iniquities” to the elect alone, but it is clear that Calvin means to include the WHOLE HUMAN RACE and by this he means everyone included in the human race.

Dean, this just scratches the sufface on Calvin. I can cite many more from both his commentries and sermons that will support the argument that Calvin had a universal view of the substitutionary death of Christ, that upon the condition of faith any member of the human race can posses this gracious benefit secured by Christ in their place. Now, certainly Calvin understood that because of depravity no man will lay hold on this grace apart from the effectual drawing by the Father of elect to Christ, but never the less, Christ substituted for the WHOLE HUMAN RACE in his death. The limit is in the effectual application to the elect, not in the substitutionary death itself.
Blessings in Christ,
Terry W. West

 Steven Wedgeworth, of wedgewords blog, recently posted this comment on Blog and Mablog, Doug Wilson’s blog. I thought this comment captured the essence of the turmoil currently going on in the Reformed church world.

“Sectarianism is very comforting. It gives one great support to know that he is in the *true* church and all others are not. He doesn’t need to wrestle with tough questions, try understand Biblical texts, or even read historical theology. He’s safe.

But once one starts to consider the possibility that Athanasius or Gregory of Nazianzus might actually not be a heretic, that is when things get difficult. When one realizes that Augustine blurred sanctification and justification, and therefore the Reformation cannot possibly hope to claim for itself a represtination of Augustine on this point, that’s when it gets difficult.

One is forced to rethink all that he was taught by Banner of Truth and Soli Deo Gloria book intros. He is suddenly in a state of epistemological crisis. Can he really accept that things have not always been the way the authorities say they have been, and can he accept the even more challenging claim that important figures in Church history have been wrong?

Many cannot, and so Rome or TR-dom [”Truly Reformed” denomination] are ready opiates. It is certainly true that one can grow up within Rome or TR churches and not be so naive, but very often the converts to them are the most naive.

Wrestling with history and the future is the real challenge, and I suspect everyone will see defections throughout the course of our lives over this precise struggle.”

This is just a great insight. With the advent of the internet: blogging, forums, discussion list, etc., there is a lot of information getting out to the masses that was previously only accessible by a few. Because of this a certain “ideal” is now being challenged at the grass roots level.

Blessings in Christ,
Terry W. West

Stand fast, brethren, in the faith of Jesus Christ, and in His love, in His passion, and in His resurrection. Do ye all come together in common, and individually, through grace, in one faith of God the Father, and of Jesus Christ His only-begotten Son, and “the first-born of every creature,” but of the seed of David according to the flesh, being under the guidance of the Comforter, in obedience to the bishop and the presbytery with an undivided mind, breaking one and the same bread, which is the medicine of immortality, and the antidote which prevents us from dying, but a cleansing remedy driving away evil, [which causes] that we should live in God through Jesus Christ.

Ignatius (A.D. 35-107) Epistle to the Ephesians, Chapter 20

Take heed, then, often to come together to give thanks to God, and show forth His praise. For when ye assemble frequently in the same place, the powers of Satan are destroyed, and the destruction at which he aims is prevented by the unity of your faith. Nothing is more precious than peace, by which all war, both in heaven and earth, is brought to an end.

Ignatius (A.D. 35-107) Epistle to the Ephesians, Chapter 13

This quote is an excellent contrast to the modern idea of the “individual spiritual warrior”. The Christian who does his battle with Satan in his private prayer closet during his private devotions. Certainly we need to practice private devotions, but never as a substitute for the most important aspect of our Christian lives, which is our corporate worship with the church on the Lord’s day.

Blessings in Christ,
Terry W. West

I have a few more thoughts about this subject that I started here. I have seen some of the same sentiments (sentiments I found both incredible and at the same time refreshingly honest because many are not willing to admit that they are in disagreement with Calvin and other early reformers on some important issues, but rather try to explain away what should be explicitly clear), expressed again by this dear brother in the face of more quotes from one of our Reformed forefathers. His reply again is that it should be of no surprise that the confessions are “received” in such away by our modern adopting bodies that John Calvin and his own pastor Martin Bucer could not receive ordination in our churches. In light of this kind of opinion I asked this question in the previous post:

“As someone who is currently just a layman, but who may sometime in the future be seeking ordination, and someone who is still reading and learning more of scripture and my own adopted Reformed heritage, should I fear being able to pass an ordination exam if my views on certain doctrinal issues are in accord with say, John Calvin or Heinrich Bullinger?”

The list of Reformers could go on and on. It would include, along with Calvin and Bullinger, men such as Bucer, Ursinus, Bucanus, Vermigli, Zanchius, Pareus, Kimedonicus (he was a professor at Heidelberg, a colleague of David Pareus, and was a student of Zanchius), etc. Many, many more could be added. This is a short list by far that I have here.

I want to now offer a hypothetical example that I believe illustrates the absurdity of such a sentiment, especially when it is expressed as a positive thing. This sentiment seems to me to be akin to say, 500 years from now, the Nicene Creed being “received” in such a way by the adopting body that it is interpreted to teach modalism and then saying Athanasius would not be welcome to teach in such churches. Well, it may be true he would not be ordained in such churches, but this would most certainly not be a good thing.

Blessings in Christ,
Terry W. West

We are to evangelize because it is God’s will that all obey or comply with the gospel commandments. It is the knowledge of God’s revealed will that should drive our evangelistic endeavors, not our ignorance of His secret will. Our missionary activity should be a way of conforming ourselves to the very heart of God’s own missionary interests.

Tony Byrne (A.D. 1969-the rapture… )

I read this on my friend Tony’s blog, Theological Meditations. Well stated my friend! For this one you deserve a place among the likes of Calvin, Vermigli, Augustine, etc.

Blessings in Christ,
Terry W. West

Almighty God, we never cease to cut ourselves off from you by our sins, and yet you gently urge us to repentance, and promise also to hear our prayer with favor. Grant we may not stubbornly keep in our sins and be ungrateful to your great generosity, but may return to you in such a way as to witness by our lives to the genuineness of our repentance, and may so rest in you alone as to resist being buffeted hither and thither by the perverse lust of our flesh. Rather, grant we may stand firm and fast in a right purpose and so endeavour to obey you throughout our lives, at last receiving the fruit of our obedience in your heavenly kingdom through Jesus Christ our Lord. Amen.

John Calvin (A.D. 1509-1564)

We have also as a Physician the Lord our God, Jesus the Christ, the only-begotten Son and Word, before time began, but who afterwards became also man, of Mary the virgin. For “the Word was made flesh.” Being incorporeal, He was in the body; being impassible, He was in a passible body; being immortal, He was in a mortal body; being life, He became subject to corruption, that He might free our souls from death and corruption, and heal them, and might restore them to health, when they were diseased with ungodliness and wicked lusts.

Ignatius (A.D. 35-107) Epistle to the Ephesians, Chapter 7

To someone such as myself, who was raised in a heretical religious teaching, quotes such as these are significant. I was raised to believe what historically would be called “Monarchism” (for more info on Monarchism, go here). I was raised to believe that Jesus Christ was just a man, a perfect man, but still just a man. I was told that the early Church believed the same thing and that the “true” Christian doctrine of Christ had been corrupted at Nicea. So when I read such clear teaching such as this from Ignatius, I am reminded of just how gracious God has been to me and my family by delivering us from such darkness.

Blessings in Christ,
Terry W. West

Let no man deceive himself: if any one be not within the altar, he is deprived of the bread of God. For if the prayer of one or two possesses such power that Christ stands in the midst of them, how much more will the prayer of the bishop and of the whole Church, ascending up in harmony to God, prevail for the granting of all their petitions in Christ! He, therefore, that separates himself from such, and does not meet in the society where sacrifices are offered, and with “the Church of the first-born whose names are written in heaven,” is a wolf in sheep’s clothing, while he presents a mild outward appearance. Do ye, beloved, be careful to be subject to the bishop, and the presbyters and the deacons. For he that is subject to these is obedient to Christ, who has appointed them; but he that is disobedient to these is disobedient to Christ Jesus.

Ignatius (A.D. 35-107) Epistle to the Ephesians, Chapter 5

I was recently involved in a conversation with a brother concerning the sacrament of baptism. During our exchange, after I had cited some quotes from a couple of early Reformers, I was told that I shouldn’t find it a surprise if some of the early Reformers, even John Calvin himself, couldn’t receive ordination in todays Reformed churches. As someone who is currently just a layman, but who may sometime in the future be seeking ordination, and someone who is still reading and learning more of scripture and my own adopted Reformed heritage, should I fear being able to pass an ordination exam if my views on certain doctrinal issues are in accord with say, John Calvin or Heinrich Bullinger? This is an amazing possibility to contemplate. What would it say of where we are at as Reformed denominations if the father’s of our own distinctive faith would be told they are not welcome in our pulpits pastoring our people?

I asked these questions because I find the idea incredible. And I believe it should give us all pause. Now, maybe this particular brother with whom I was conversing is unigue in his opinion, but I wonder. What do you think, dear reader?

Blessings in Christ,
Terry W. West

I am a most unworthy sinner, but I have cried out to the Lord for grace and mercy and they have covered me completely. I have found the sweetest consolation since I have made it my whole purpose to enjoy His marvelous presence. No one should fear to undertake any task in the name of our Saviour, if it is just and if the intention is purely for His holy service. The working out of all things has been assigned to each person by our Lord, but all happens according to His sovereign will, even though He gives advice. He lacks nothing that is in the power of God to give men. O what a gracious Lord, who desires that people should perform for Him those things for which He holds Himself responsible! Day and night, moment by moment, everyone should express to Him their most devoted gratitude.

Christopher Columbus (A.D. 1451-1506) - Book of Prophecies

And we, too, being called by His will in Christ Jesus, are not justified by ourselves, nor by our own wisdom, or understanding, or godliness, or works which we have wrought in holiness of heart; but by that faith through which, from the beginning, Almighty God has justified all men; to whom be glory for ever and ever. Amen.

Clement of Rome (A.D. 30 - 100) - First Epistle to the Corinthians, Chapter 32

Let us attend to what is good, pleasing, and acceptable in the sight of Him who formed us. Let us look stedfastly to the blood of Christ, and see how precious that blood is to God, which, having been shed for our salvation, has set the grace of repentance before the whole world. Let us turn to every age that has passed, and learn that, from generation to generation, the Lord has granted a place of repentance to all such as would be converted unto Him. Noah preached repentance, and as many as listened to him were saved. Jonah proclaimed destruction to the Ninevites^; but they, repenting of their sins, propitiated God by prayer, and obtained salvation, although they were aliens [to the covenant] of God.

Clement of Rome (A.D. 30 - 100) - First Epistle to the Corinthians, Chapter 7

Grant, Almighty God, since we have already entered in hope upon the threshold of our eternal inheritance and know that there is a mansion for us in heaven since Christ our head, and the firstfruits of our salvation, has been received there; grant that we may proceed more and more in the way of your holy calling until at length we reach the goal and so enjoy the eternal glory of which you have given us a taste in this world by the same Christ our Lord. Amen.

John Calvin (A.D. 1509-1564)

“In the beginning was the Word, and the Word was with God, and the Word was God. The same was in the beginning with God.” “Was,” mark you, “with God.” “Was”—see, we have “was” four times over. Where did the blasphemer find it written that He “was not.” Again, John, in another passage—in his Epistle—speaketh of “That which was in the beginning.” The extension of the “was” is infinite. Conceive any length of time you will, yet still the Son “was.^“

St. Ambrose Bishop of Milan (A.D. 337-397)

Lord, Jesus Christ, I approach your banquet table in fear and trembling, for I am a sinner, and dare not rely on my own worth but only on your goodness and mercy. I am defiled by many sins in body and soul, and by my unguarded thoughts and words. Gracious God of majesty and awe, I seek your protection, I look for your healing; Poor troubled sinner that I am, I appeal to you, the fountain of all mercy. I cannot bear your judgment, but I trust in your salvation. Lord, I show my wounds to you. I know my sins are many and great, and they fill me with fear, but I hope in your mercies, for they cannot be numbered.
Lord Jesus Christ, eternal King, God and man, crucified for mankind, look upon me with mercy and hear my prayer, for I trust in you. Have mercy on me, full of sorrow and sin, for the depth of your compassion never ends. Praise to you, saving sacrifice, offered on the wood of the cross for me and for all mankind. Praise to the noble and precious blood,
flowing from the wounds of my crucified Lord Jesus Christ and washing away the sins of the whole world. Remember, Lord, your creature, whom you have redeemed with your blood. I repent my sins, and I long to put right what I have done. Merciful Father, take away all my offenses and sins; purify me in body and soul, and make me worthy to taste the holy of holies. May your body and blood, which I intend to receive, although I am unworthy, be for me the remission of my sins, the washing away of my guilt, the end of my evil thoughts, and the rebirth of my better instincts. May it incite me to do the works pleasing to you and profitable to my health in body and soul, and be a firm defense against the wiles of my enemies. Amen.

St. Ambrose Bishop of Milan (A.D. 337-397)

Thou art our Shepherd; we’re thy flock. Thou art our Redeemer; we’re the people thou hast bought back. Thou art our God; we are thine inheritance.  Therefore, be not angry against us to correct us in thy wrath. Recall not our iniquity to punish it, but chastise us gently in thy kindliness. Because of our demerits, thine anger is enflamed, but be mindful that thy name is called upon among us, and that we bear thy mark and badge. Undertake, rather, the work that thou hast already begun in us by thy grace in order that the whole earth may recognize that thou art our God and Saviour. Amen.

John Calvin (A.D. 1509-1564)