Welcome to tape number five of A Defense of the Secret Providence of God by John Calvin as read by Michael Wyatt. This Reformation audio resource is a production of Stillwater's Revival Books. There is no copyright on this material and we encourage you to reproduce it and pass it on to your friends. Many free resources as well as our complete mail order catalog containing classic and contemporary Puritan and Reformed books, CDs and much more at great discounts It's on the web at www.swrb.com. It can also be reached by email at swrb at swrb.com, by phone at 780-450-3730, by fax at 780-468-1096, or by mail at 4710-37A Avenue, Edmonton, Alberta, Canada, T6L 3T5. If you do not have a web connection, please request a free printed catalog. If you do have a web connection and would like to be added to our e-mail list, please send an e-mail to add. And now to the reading of A Defense of the Secret Providence of God by John Calvin, which we pray you find to be a great blessing and which we hope draws you nearer to the Lord Jesus Christ. The sum of the whole great matter is this. Since an evil will in men is the cause of all and every sin, God, in permitting his righteous counsels by the hand of men, is so far from being involved in the same sin and fault with men that in a marvelous manner he causes by their means the light of his glory to shine forth out of darkness. And indeed, in that very book of mine, On the Providence of God, which lighted up all these very flames of the deepest pits of hell against me, there will be found continually occurring the distinctive declaration that nothing is more impious or more preposterous than to drag God into a participation of sin or guilt with man while he is performing his secret judgments by means of the hands of men and of the devil, because there is no affinity whatever between the motives and ends of God and those of men and devils. But there was published by me more than twelve years ago a book which clearly vindicates both me and my doctrine from all these foul calumnies. and which ought to preserve me free from all this present trouble also, if there were but one spark of honesty in humanity, either in yourself or your fellows. But with reference to that mad and impious dream of the Libertines concerning God being the author of sin, which fascinated so many, how fully I have refuted that horrible idea I will not now boast. Most certainly I undertook to defend the cause of God, therein purposely, and I proved with all possible clearness that God was not, in any sense or degree or manner whatever, the author of sin." Now this is the Columniators, Article 7, also known as Columni 7. Whatsoever men do, when and while they sin, they do according to the will of God, seeing that the will of God often conflicts with His precept. " The Columniators' Observations and Statements. On this seventh article, your opponents ask you this question. If the will of God is often at variance with His precept, in what way can it be known when God wills and when He does not will that which he commands. For, say they, if Calvin asserts that what God commands ought always to be done, whether God wills it or does not will it, it will follow that God wills it in order that his will might sometimes be resisted. For if God commands me not to commit adultery, and yet wills that I should commit adultery, and yet I ought not to commit adultery, it follows that I ought to do that which is contrary to his will. For when God commands the people of Israel generally, Thou shalt not commit adultery, does he mean that none of them should commit adultery, or that some should commit adultery, but that others should not? On this point, Calvin, your adversaries ask of you some direct questions. If you reply that God wills that some should commit adultery, but that he at the same time wills that others should not, you will make God inconsistent with himself in the one same precept. If you reply to these arguments of your adversaries by asserting that God has a twofold will, the one open and manifest, the other secret, they next inquire, Who was it then that made the secret will known to Calvin? For if Calvin and his followers know this secret will, it cannot be secret. And if they know it not, how dare they affirm that which they know not? Your opponent Ponents again inquire whether God commands according to his will whether when he enjoins his people to pray Thy will be done and where Christ also saith He that doeth the will of my father which is in heaven the same as my brother and sister and mother mark 335 there is also that passage of Paul behold thou art called a Jew and resteth in the law and maketh thy boast of God and knowest his will and and approve it that which is excellent, and art a teacher of the law." Romans 2.17. Surely we have here the will of God, and that which is commanded in the law, which will, if it be good, which it certainly is, it must necessarily follow that that which is contrary thereto is evil. whatsoever is contrary to good must be evil. There is, moreover, that memorable ejaculation of Christ. How often would I have gathered thy children together, but thou wouldest not. Christ most certainly speaks here of the open or manifest will of God, namely that will which he, Christ himself, had explained in so many ways. Now, if Christ had in his mind another will of God contrary to this will, His whole life must have been a contradiction. I am utterly unconcerned to make to this seventh article any reply at all. Produce me the place in my writings where I have asserted that the will of God is frequently at variance with or conflicts with this precept. Such an idea never entered my mind, no, not even as a dream. Nay, on the entire contrary, among many other kindred explanations, I have faithfully expounded and set forth how simple and uniform and one the will of God is, although between the secret counsel of God and His general doctrine there is to ignorant and inexperienced persons at first sight a certain appearance of difference. But whosoever modestly and soberly and reverently submits and commits himself to God and to his teaching will in a moment see and acknowledge, as far as the human mind's capacity can see and acknowledge it, how it is that God, who forbids adultery and fornication, punishes by the incestuous intercourse of Absalom with the wives of David, David's sin of adultery with the wife of Uriah. God even wills one and the same thing, but frequently in different forms. Wherefore, that the foulness of your lies may not cast any filth on me or my doctrine, let my readers receive in one word this solemn declaration, that that which you cast in my teeth, as promulgated by me concerning the two wills of God, is an entire fiction of your own. For as to myself, I have ever proclaimed that there is between the secret or hidden counsel of God and the openly revealed voice of His doctrine the most perfect, defined, and consummate harmony. Augustine did indeed, by way of concession and explanation to his adversaries, make mention of a twofold will or of different wills of God, a secret will and an open or revealed will, but he so represented that twofold will as to show that they are in such consummate harmony with each other that the last day will make it most gloriously manifest that there never was nor is in this multi-form way of God's working and doing the least variance, conflict or contradiction, but the most divine and infinite harmony and oneness. Having laid down this solemn principle and taken this immovable stand, I will now, if thou wilt have it so, draw swords with thee in battle for the truth. Thou arguest thus, if God, quote, if thou forbids a man to do that which he really wills him to do all the time, or if he commands men to do that which he really wills not, he must command for the very purpose that which his will might be resisted, end quote. Now none of all this filth of argumentation are either myself or my doctrines the least concern. I acknowledge nothing whatever of the profane sentiments to which it refers to be mine. On the contrary, the sum of my doctrine is this, that that will of God which is set forth in His law clearly demonstrates that righteousness is His delight and that iniquity is His hatred. and also that it is most certain that he would not denounce punishment against evildoers if their evildoings pleased him. This, however, by no means prevent God from willing, by his secret and inexplicable counsel, that those things should be done in a certain sense and manner which he yet wills not to be done, and which he forbids to be done. If you will raise here the objection that I make God inconsistent with himself, I in would ask you whether it belongs to you to prescribe a law or a bound for God, forbidding him to do anything that surpasses your judgment or comprehension. Moses declares aloud that the secret things of God belong unto himself alone, but that whatsoever things are useful for man to know are revealed in the law. Deuteronomy 29.29 Will you therefore deny God the right of doing anything but that the reason of which you can fully comprehend and explain? After the depth of the counsel of God, which engulfs all human capacities of comprehension, has been fully declared in the book of Job, the sublime description closes with this significant intimation, Lo, these are parts of his ways, but how little is heard of them. Job 26.14 But as for you, you will not permit God to have any counsel to himself, but that which you can plainly see as a thing which you behold with your natural eyes. You are more than blind, however, if you cannot see that when God by His voice forbids you to commit adultery, His will is that you should not be an adulterer, and yet that He, the same great God, exercises His righteous judgments in those same adulteries which He condemns, which righteous judgments He most certainly exercises, not but with His full knowledge and will. Take the matter more briefly and condensedly thus. God wills that adultery should not be committed in as far as it is a pollution and violation of that holy bond of matrimony and a great transgression of His righteous law, but in as far as God uses adultery as well as other wicked doings of men to execute His own acts of vengeance on the sins of men, He certainly executes the office and performs the sacred duty of a judge, not unwillingly, but willingly. Wherefore, in what instances soever, either the Chaldeans or Assyrians acted cruelly in their terrible victories and horrible slaughters for such awful barbarities, we by no means praise them. Nay, farther, God Himself declares that He will be the avenger of the afflicted and inhumanly treated, and yet the same righteous God elsewhere declares that these slaughters are sacrifices which he has in this way prepared for himself." Isaiah 29, Isaiah 34.6, Jeremiah 46.10, and Ezekiel 39. And will you deny that God wills that which he thus dignifies with the honored designation of a sacrifice, awake then from thy slumber, open thine eyes from thy blindness, and at length acknowledge that God by His secret and inexplicable ways rules and overrules His righteous judgments. You, however, by a subtlety of argument which you deem marvelously wise, inquire whether God, from the time that He first forbade men to commit adultery, willed that all should be adulterers, or only a part of them, Take this as a sure and certain reply. God demands of all men chastity, because God loveth chastity in all men. Experience itself, however, manifests, without our entering into any proof or mention of the important facts themselves, that there are in God different reasons, motives, and manners of His willing. For if He equally and effectually willed that all men should be chaste, He would, without all doubt, make and render all men chaste. Wherefore, since chastity is a singular gift of God, the prompt and evident conclusion is that he wills that which he commands in his word differently from that which he effectually works and fulfills by his regenerating spirit. Hence, your impure and profane tongue has no ground whatever for charging God with inconsistency. God is neither dubious nor ambiguous in anything which he commands or forbids. but he plainly discovers his pure and holy nature in both. Neither will you find anything contrary to this, his purity, holiness, and righteousness, in that secret and hidden will of his by which he rules and overrules all the actions of the sons of men. Hortam is highly displeasing to God as the author of all chastity. Yet the same holy God's will was to punish the adultery of David by the incestuous lust of Absalom. God forbid man's blood to be shed, for as He greatly loves His own image, so He defends it by His own protection. And yet He raised up, out of the wicked nation, slaughterers of the sons of Eli, because it was His will that they should be killed. For so the sacred history plainly and literally teaches us. If your blindness is as a stone wall in your way, yet all who really have eyes to see a perfectly holy and harmonious consistency in God when He, the same Divine Being who hates whoredom and slaughter in as far as they are sins, or which is the same thing, who hates the sins of whoredom and of murder because they are transgressions of His righteous law, yet exercises his secret and righteous judgments in justly punishing the wickedness of nations and of men by means of the cruelties and sins of other nations and other men. And as to your own conceit of your acute wisdom, when you ask the question, If there be any secret will of God, when and how will that will be revealed to me? The answer to your impious question will contain no difficulty when you have granted to me the acknowledgment that we are to follow the Holy Spirit alone as our Teacher. For if God, according to the testimony of Paul, dwelleth in the light that no man can approach unto, and if the same Apostle reverentially declares that his ways are pathfinding out, why am I not freely permitted to wonder at and adore that secret will of his which is hidden from my comprehension? The wisdom of God is exalted in the book of God. Job, with the highest praises, that mortals may know and confess that it cannot be spanned by any human intellect. Are you then purposed to laugh at everything which is said concerning a matter so sublimely secret? Will you upbraid David with folly for solemnly proclaiming and adoring those judgments of God which he confessed to be a great deep? I hear from all the prophets and from all the apostles that the counsels of God are incomprehensible. What they all declare I embrace with a firm and unhesitating faith, and what I believe I freely and undoubtedly profess and teach. Why, then, is this my reverence of God's secret will charged upon me as a fault and a crime? And that you may not turn round upon me and say that I adduce from the Scriptures examples and prove wholly irrelevant, Paul's case and mine are surely one and the same, who, when speaking of the secret election or reprobation of God, and adoring the riches and profundity of his wisdom, the incomprehensibility of his judgments, and the unsearchableness of his ways, yet ceases not openly to affirm that God hath mercy on whom he will, and consigns whom he will to eternal destruction. In a word, exult, I pray you, no more in the irreconcilable inconsistency which you imagine you have discovered in my doctrines. For the Scriptures furnish an abundance of testimonies concerning the secret and hidden will of God. What I have from them learned I fearlessly assert and speak of as a thing sure and certain. But as my human intellect cannot soar to a height so stupendous, I adore with reverence, fear and trembling, that mystery which is too high and too deep for the angels themselves to penetrate. And this is my reason for offering so frequently in my writings the admonitory warning the admonitory warning that nothing is better or safer in these solemn matters than wise ignorance, because the folly of those who suffer themselves to be, or who wish to be, wise above what is written or permitted of God is worse than the frenzy of madmen. By this time you must see how sure and certain I hold that will of God to be concerning which the scriptures so clearly and fully testify, which same will is nevertheless so secret and incomprehensible with reference to the reasons why God wills this or that, or how He wills this or that, that the angelic intellects cannot grasp the comprehension. The fact is that the pride and presumption of yourself and of all like you, so men ye that whatever you cannot comprehend but are compelled to relinquish as beyond your capacity, you labor with all your might to make out to be nothing at all. As to your continuing to cast in my teeth inconsistencies, contrarities and contradictions, I have settled all those a hundred times over, and as your scurrility by which you attempt to overwhelm me, all that being insipid and pointless penetrates me not. And as to your charge against me that I am an imitator of God, you, on account of your presumptuous and devil-like imitation of His wisdom, will one day find, to your eternal cost, what it is to exalt your own wisdom and to make yourself therein equal unto the Most High. The only pain and agony I feel are caused by your frenzied blasphemies by which you profane the sacred majesty of God. of which profanation he will himself be in his appointed time the sure and certain avenger. As the will of God, which he has revealed in his law, is good, whatever is contrary to that law and that will I acknowledge to be evil. But when you brawl that the secret and hidden will of God, by which he separates the vessels of mercy from the vessels of wrath according to his good pleasure, and by which he makes use of both vessels as he will, is contrary to his law. When you utter this, you breathe forth from the foul stink of your ignorance a detestable fiction of your own brain and a horrible lie. I freely acknowledge that Christ is speaking of the revealed will of God when he says, O Jerusalem, Jerusalem, how often would I have gathered thy children together, and you would not. for he is upbraiding the Jews with the same ingratitude and hardness of heart as he had before done in the song of Moses, Exodus 15, 17. And we know full well that God did in reality bestow on the Jewish nation all the blessings which the words of that song expresses, seeing that, by giving them his law, by the ordinances of his worship, and by the many benefits which he conferred on that people, and by which he bound them to himself, He protected them, as it were, by the overshadowing of His wings, and He would still have done so had not their indomitable obstinacy and obduracy carried them away from Him. After, therefore, Christ had testified His will so often and in so many different ways, spoken in order to win a perverse nation to their obedience, but all in vain, it is with the utmost justice that He complains of their ingratitude. Therefore, as you are restricting all these things to the lifetime of Christ, this you do with your usual ignorance of these divine things, but as if Christ were not the true God, who from the beginning had not ceased to spread the wings of grace over his own elect people. But here you, in a moment, conclude that if there were another and secret will in Christ while he thus addressed Jerusalem, the whole life of Christ must have been an inconsistency. Just as if, to allure by the voice and by kindnesses, and yet to leave the heart untouched by the inspiration of his secret spirit, were in Christ diverse and contrary acts, but that the absurdity and futility of your calumny may the more plainly appear, answer me, I pray you, this question. Where does Christ complain that he was mistaken or deceived by the event that the vine from which he had expected grapes brought forth wild grapes? What answer have you to give, noble teacher and skillful rhetorician? Will you impute ignorance to Christ to avoid making him speak falsely? What, did the Jews entirely prevent and defeat the purposes of God? Why, according to you, the blessed God was sitting in doubt all the time as to what the event would be, and that event quite deceived and surprised Him at last. Nor will it at all alter the state of the case if ye make the saying of Christ, which he speaks to the fact and to the state of Jerusalem, refer to the secret foreknowledge of God. God had elsewhere said, Surely they will fear my name, Zephaniah 3.7. But they hastened to corrupt themselves more and more. God had expected some profit from his great punishments inflicted. But he afterwards complained that he was disappointed. Can you then disentangle yourself from this divine set of truth in no other way than by reducing God to order and making Him depend for the accomplishment of His eternal purposes upon the free will of men? Surely it is plain and evident to the meanest capacity that God, in order to set forth the greatness of the wickedness of His people, speaks as in the person and after the manner of men when they complain that all their labor is lost because they are quite disappointed in their expected success. It is most certain that those whom God wills to gather unto Himself, effectually He draws by His Spirit, and that that which is in His hand and purpose to do, He will, according to His promises, perform. When many who are called follow him not, it is openly manifest that the manner of gathering together, of which Christ complains as having been unfruitful and inefficacious, was not attended with that efficacious influence of his spirit, of which he elsewhere makes frequent mention. As, for instance, by the prophet Isaiah, he shall gather together the dispersed of Judah. Again, the glory of the Lord shall gather thee. Isaiah 43.8 Again, I will bring thy seed from the east, and gather thee from the west. Isaiah 43.5 Again, your God will be your rewarder, or will gather you. Isaiah 52.12 For the prophet had just before said, The Lord hath made bare his holy arm, that his power might be displayed before the eyes of all nations. Isaiah 52.10 It is that the prophet a little afterward repeats, For a small moment have I forsaken thee, but with great mercies will I gather thee. Isaiah 54.7 But what I have before advance concerning the precepts of God is sufficient and abundant, I hope to stop the mouth of all your blasphemies. Although therefore God commands nothing faintly or ambiguously, or fictitiously, but plainly and solemnly declares what he wills and approves, yet his mind and will are that a different kind of obedience should be rendered to him by his elect, whom he affectionately bends and turns to his obedience, from that which is offered to him by the reprobate, whom, indeed, he also calls to himself by the outward voice of his word, but whom he condescends not affectionately to draw by his spirit. The natural obstinacy and depravity of all men are alike, so that no man will take upon himself the yoke of obedience to God voluntarily and willingly. To some God promises the spirit of obedience, others He leaves in their depravity. For notwithstanding all your vain talk about it, the truth is that a heart of flesh and a new heart are not promised to all men promiscuously, but to the elect peculiarly. that they might walk in the commandments of God. What have you to reply to these things, noble teacher and judge of the truth? And what if God invites the whole mass of mankind to come unto him, and yet knowingly and of his own will denies his spirit to the greater part, drawing a few only into obedience to himself by his spirit's secret inspiration and operation? Is the adorable God to be charged on that account with inconsistency? Article 8, that is, Columnii No. 8, the hardening of Pharaoh, and so his obstinacy of mind and rebellion, was the work of God, even on the testimony of Moses himself, who ascribes all the rebellion of Pharaoh to God. Article 9, that is, Columnii No. 9, the will of God is the supreme cause of all the hardness of heart in men. The Columniator's statements and observations under under the 8th and 9th Articles. Under the 8th and 9th Articles, your adversaries ask this question, What then does Moses mean when he writes, And Pharaoh hardened his heart? Are we to interpret the words, And Pharaoh hardened his heart thus? That is, And God hardened the heart of Pharaoh? Surely this must be a far more violent manner of speaking than to say, God hardened the heart of Pharaoh. That is, God knew Pharaoh as to the natural hardness of his heart because Pharaoh had refused to obey him. Another like question they asked concerning the words, Today, if you will hear his voice, harden not your hearts. Now, if you should interpret this passage by rendering it, God would not have you harden your hearts. Such explanation would involve the greatest absurdity, for it would be making God command men to do that which is the prerogative of himself alone. For if the hardening of hearts is the work of God, it is absurd to command men to harden their own hearts, or not to harden their own hearts. For they could no more do it than they could add one cubit to their stature, or take one cubit from it. " This is the reply of Mr. John Calvin to Articles 8 and 9. Here again I do beg of my readers, thou unholy columniator of the truth, to give me their confidence and to compare my writings and my whole line of teaching with your perverted and mutilated articles. If they will kindly do this, your slanderers will at once be detected, and all the flame of animosity which you thus light up against me will soon go out of itself. I deny not that I have taught, as Moses and Paul teach, that the heart of Pharaoh was hardened of God. Hereupon, however, despising both Moses and Paul, and considering all that is read in them as not, you take upon yourself to expostulate with me, and to ask me whether, since we read in one place that Pharaoh hardened his heart, there is any necessity for giving a more violent interpretation of the passage, and to say that God hardened the heart of Pharaoh. Now I need no farther reply to this, your question, than that which you furnish in the words of this lying article yourself, which you, pretending to quote from my writings, or corrupting or not comprehending them, make to say that, as the will of God is the supreme or remote cause of the induration, man himself, who hardens his own heart, is and must be the proximate cause of the hardening. Now, I have everywhere most distinctly shown the difference between the supreme or remote cause and all immediate and proximate causes. For while a sinner can find the root of every evil affliction in himself, what ground can there be for charging God with any fault of such sinner's transgressions? Such an accuser of God acts, as I have elsewhere said, just like the nurse of Medea, as represented by the ancient poet who preposterously exclaims, quote, Oh, that the planks that form the ship Argo had never been cut down by the axe on Mount Pelion, end quote. For, all the while the impure princess, her mistress, was burning with her own depraved lust, and felt herself driven headlong by its force to betray and ruin her father's kingdom, this foolish nurse blames neither her mistress's corrupt passion nor the deep enticements of Jason, nor sees those immediate causes at all, but goes on complaining of the ship that brought Jason to Colchis, and laments that such a ship was ever built in Greece. Exactly in the same manner does the man who, being conscious of his own sin and fault, fetches a remote cause of his iniquity from afar, even from God himself, utterly and ridiculously forgot what he is in himself. Surely then you must now see that although God does in His own secret and sovereign way harden men's heart, yet that no fault can possibly be imputed to Him, because every man hardens his own heart by the essential evil and wickedness of his own nature. But when God turns the heart of men to the obedience and worship of Himself, that is another form of His working altogether, for as we are all, by nature, bent on obstinacy and resistance, no man will desire to do good unless he be acted upon of God and led to do so. And though the Scripture saith that the preparations of the heart in man are from the Lord, and that the faithful prepare their hearts to seek God, and to render him a voluntary worship, the scripture by no means contradicts itself herein, but it distinctly shows that all the true worshipers of God render him their service willingly and from an affection and holy freedom of soul. And yet, again, this by no means stands in contradiction or in the way of the fact that God all the while performs his part of the operations and influences of his secret spirit. But with reference to his hardening men's hearts, that is a different way of God working, as I have just observed. Because God does not govern the reprobate by his regenerating spirit, but he gives them over to the devil and leaves them to be his slaves. And he so overrules their depraved wills by his secret judgment and counsel that they can do nothing but that which he has decreed. Hence, such is the divine harmony and marvelous consistency of these things that, though God hardens whomsoever He will, yet everyone so hardened is the cause and author of his own induration. But that I may not extend my observation is too great a length in replying to this article. Let me be permitted to impress on the minds and memories of godly and upright readers the following admonition of Augustine. When the Apostle says that God gave certain characters over to vile affections, it is preposterous ignorance to refer this to the long-suffering of God. For the same Apostle elsewhere connects the long-suffering of God with his power, as where he says, What if God, willing to show his wrath and to make his power known, endured with much long-suffering the vessels of wrath fitted to destruction? Romans 9.22 Indeed, even if this learned and pious father and teacher had never written or spoken on this great matter, the authority of God alone ought to be enough and more than sufficient for our understanding and faith. It is not I that said that God taketh away the hearts of princes and causes them to err, or that God held the heart of Pharaoh that he might not incline to humanity and mercy. It is not I that said that God turn the hearts of the nations and harden them to hate his people, or that he hissed for the Egyptians and used them as his servants. It is not I that said that Sennacherib was God's rod in his hand to punish his people. I did not say all these things. They are the declarations of the Spirit of God Himself. What? When the Scripture itself affirms that Saul was carried away by an evil spirit from God, Will you ascribe this to the sole patience or mere permission of God? How much nearer the truth is Augustine in his admonitory instruction when he observes, quote, The sins which Satan and the wicked commit are their own, but that which is accomplished by their sins is effected by the power of God, who divides the darkness from the light as he will, end quote. Now you charge me with saying that which God himself asserts all the while in his own words. In this matter, let the same Augustine reply to you in my stead where he says, quote, If the scripture be carefully examined, it shows that God not only directs those good wills of men, which wills he has made good out of evil wills, unto good actions and unto eternal life, but that those wills also which remain in their natural corruption are so under the power of God that he turns and inclines them wheresoever and whithersoever he will. either to confer blessings or to inflict punishments, and that he does this by judgments the most secret, but at the same time the most just." This concludes the reading of tape number 5 of A Defense of the Secret Providence of God by John Calvin. This Reformation Audio resource is a production of Stillwater's Revival Books. Many free resources, as well as SWRB's complete mail order catalog containing classic and contemporary Puritan and Reformed books, CDs, and much more at great discounts, is on the web at www.swrb.com. We can be reached by email at swrb.com, by phone at 780-450-3730, by fax 780-468-1096, or by mail at 4710-37A, Edmonton, Alberta, Canada, T6L3T5. If you don't have a web connection, please request a free printed catalog. If you have a web connection and would like to be added to our email list, please send an email to add at swrb.com with the word add in the subject line. This book, A Defense of the Secret Providence of God by John Calvin, is available in softcover format in our A-Z author listings.