s thoughts or with his reason and
free will. "Imagination" he calls that which man with his strongest
effort devises, selects, creates like a potter, and believes to be
most beautiful.

But such imagination is evil, he says, and that not once, but always.
For our reason without the Holy Spirit is altogether without knowledge
of God. Now, to be without knowledge of God means to be entirely base,
to dwell in darkness and to deem that very good which, in reality, is
very bad.

149. But when I speak of good, I do so from the standpoint of
theology, for we must distinguish between the theological and the
civil standpoints. God approves also the rule of the ungodly; he
honors and rewards virtue also among the ungodly: but only in regard
to the things of this life and in things grasped by a reason which is
upright from the civil standpoint; whereas the future life is not
embraced in such reward. His approval is not with regard to the future
life.

150. When we dispute about the freedom of the will, the question with
us is what it may do from the theological standpoint, not in civil
affairs and in those subjects to reason. We believe that man, without
the Holy Spirit, is altogether corrupt before God, though he may stand
adorned with all heathen virtues, inasmuch as there are certainly
distinguished examples of moderation, of liberality, of love of
country, parents and children, of courage and humanity, even in the
history of the Gentiles. We maintain that man's best thoughts
concerning God, the worship of God, the will of God, are worse than
Cimmerian darkness; for the light of reason, which has been given to
man alone, understands only bodily blessings. Such is the wicked
infatuation of our evil desires.

151. This declaration, therefore, should not be construed frivolously,
as the Jews and sophists do, who believe that the lower part of man
only is here meant, which is bestial, and that the reason longs for
better things. "The imagination of the thoughts" they apply
accordingly to the second table, like the Pharisee who condemns the
publican and says that he is not like the other persons. The words the
Pharisee uses are very fine, for to give thanks to God for his gifts
is not a sin; and yet we declare this same thing to be ungodly and
wicked, because it proceeded from gross ignorance of God, and it is
truly prayer turned into sin, tending neither to the glory of God nor
to the welfare of men.

152. You may observe t