"[This] difference [in theology between the Reformed and the Lutheran] seems to be conveyed best by saying that the Reformed Christian thinks theologically, [whereas] the Lutheran anthropologically. The Reformed person… raises his sights to… the eternal decree of God. By contrast the Lutheran takes his position in the midst of the history of redemption and feels no need to enter more deeply into the counsel of God. For the Reformed, therefore, election is the heart of the church; for Lutherans, justification is the article by which the church stands or falls. Among the former [i.e., the Reformed] the primary question is: How is the glory of God advanced? Among the latter [i.e., the Lutheran] it is: How does a human get saved?… The Reformed person does not rest until he has traced all things retrospectively to the divine decree, tracking down the 'wherefore' of things, and has prospectively made all things subservient to the glory of God; the Lutheran [on the other hand] is content with the 'that' and enjoys the salvation in which he is, by faith, a participant" (from vol. 1, p. 177).
"You turn things around! Shall the potter be considered as equal with the clay, That what is made would say to its maker, 'He did not make me'; Or what is formed say to him who formed it, 'He has no understanding'?" (Isaiah 29:16 NASB) and "Woe to the one who quarrels with his Maker—An earthenware vessel among the vessels of earth! Will the clay say to the potter, ‘What are you doing?’ Or the thing you are making say, ‘He has no hands’?" (Isaiah 45:9 NASB)
"Let it be a settled principle in our religion, that man’s salvation if saved is wholly of God, and that man’s ruin, if lost, is wholly of himself. The evil that is in us is all our own: the good, if we have any, is all of God. The saved in the next world will give God all the glory: the lost in the next world will find that they have destroyed themselves" (Ryle, J. C. Expository Thoughts on Matthew. Edinburgh: Banner of Truth Trust, 1986).
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