God the Holy Spirit was sent to call sinners from every nation to renounce their idolatrous ways and to worship God the Father through his Son.

Reformation Worship, edited by Jonathan Gibson and Mark Earngey, 19.

The “Church” which Christ promises to guide into all truth and to preserve from fatal error is not a hierarchy or a body of officers, but the body of the “called” or “elect” — the body of believers as such. 1 John 2:20, 27; 1 Tim. 3:15; Matt. 16:18; Eph. 5:27; 1 Pet. 2:5; Col. 1:18, 24.

A. A. Hodge, The Confession of Faith, 267.

All Christians promiscuously are commanded to search the Scriptures (John 5:39; Acts 17:11; 2 Tim. 3:15-17), and to give a reason for their faith (1 Peter 3:15), and to resists the authority even of legitimate church rulers when it is opposed to that of the Lord of conscience. Acts 4:19, 20.

A. A. Hodge, The Confession of Faith, 267.

The act of justification has consecrated the believer to God. The work of sanctification breaks the power of temptation, God in every case either graciously enabling us to resist and come off conquerors, or providentially opening a way of escape for us. 1 Cor. 10:13.

A. A. Hodge, The Confession of Faith, 262.

Despite their individual differences, all the Christian humanists were motivated by an optimistic belief that they could reform society and restore the unity of Christendom by means of the New Learning, for they were convinced that a proper understanding of Christian and classical antiquity would lead to true piety and piety to reform. It is for this reason that they established and supported schools, disseminated the classics in printed form, and prepared new editions of the Bible and the writings of the church fathers.

The Christian humanists were not, however, revolutionaries. They exposed corruption and other evils in existing institutions, but they did not advocate their abolition. They were more concerned with proper conduct that with theology, with learning than with faith and love, and with nature than with grace. Yet they questioned no fundamental doctrines of the church. To preserve the solidarity of the medieval Christian community, most of them refused to follow the Protestant leaders in their separation from Catholicism.

Harold J. Grimm, The Reformation Era 1500-1650, 64.

The redemption of Christ, if it is to be worthily viewed, must be looked at not merely individualistically, but also in its social, or better in its cosmical relations . . . We have only partially understood the redemption in Christ, therefore, when we have thought of it only in its modes of operation and effects on the individual. We must ask also how and what it works in the organism of the human race, and what its effects are in the greater organism of the universe.

Benjamin B. Warfield, The Plan of Salvation, 100.

Let it be understood once for all that the completest recognition of the sovereignty of God does not suffice to make a good Calvinist . . . There can be no Calvinism without a hearty confession of the sovereignty of God; but the acknowledgement of the sovereignty of God of itself goes only a very little way toward real Calvinism.

Benjamin B. Warfield, The Plan of Salvation, 96.

Calvinism insists that the saving operations of God are directed in every case immediately to the individuals who are saved. Particularism in the process of salvation becomes thus the mark of Calvinism. As supernaturalism is the mark of Christianity at large, and evangelicalism is the mark of Protestantism, so particularism is the mark of Calvinism. The Calvinist is he who holds with full consciousness that Go the Lord, in his saving operations, deals not generally with mankind at large, but particularly with the individuals who are actually saved.

Benjamin B. Warfield, The Plan of Salvation, 87.

It is directly upon God and not the means of grace that the evangelical feels dependent for salvation; it is directly to God rather than to the means of grace that he looks for grace; and he proclaims the Holy Spirit therefore not only able to act but actually operative where and when and how he will. The Church and its ordinances he conceives rather as instruments which the Spirit uses than as agents which employ the Holy Spirit in working salvation. In direct opposition to the maxims of consistent sacerdotalism, he takes therefore as his mottoes: Where the Spirit is, there is the church; outside the body of the saints there is no salvation.

Benjamin B. Warfield, The Plan of Salvation, 19.

The deepest cleft which separates men calling themselves Christians in their conceptions of the plan of salvation, is that which divides what we may call the Naturalistic and the Supernaturalistic views. The line of division here is whether, in the matter of the salvation of man, God has planned simply to leave men, with more or less completeness, to save themselves, or whether he has planned himself to intervene to save them. The issue between the naturalist and supernaturalist is thus the eminently simple but quite absolute one: Does man save himself or does God save him?

Benjamin B. Warfield, The Plan of Salvation, 16.