Pietate cum scientia conjungenda | Baptistic Congregationalist | Reformed Aristotelian | The Son of God loved me and gave himself up for me | MDiv @SBTS
Joined April 2020
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Jesus Christ is the image of the invisible God and the exact imprint of His nature. All things were made by him; and without him was not any thing made that was made; and all things were created from him and through him and all things exist for him – at Gilbert, AZ
Brandon Corley retweeted
'We know things analytically, by ascending from the effect to the cause; but God knoweth things genetically, and in their cause. The increated idea of things is God himself representing the being thereof in his own mind. Hence God seeth things in his own will before he seeth them in themselves. He hath the idea of things in himself, and receiveth it not from the things themselves. With us the creature is the sampler, and our knowledge of it is the image thereof: but in God the divine knowledge is the sampler, and the creature is the image thereof. As God knoweth all things, so he both seeth and mindeth all things always, because he always actually knoweth his own mind, being a perfect and constant act. All things are always present with him, as fresh in his mind throughout their whole duration, whether of time or of eternity; as in the first, or any other instant of their being. What Peter speaks of day and a thousand years, in reference unto God, One day is with the Lord as a thousand years, and a thousand years as one day (2 Pet. 3:8), may be also said of a moment, and the whole duration either of time, or of the eviternity of the creature. One moment with the Lord is as all duration of time, and all duration as one moment.'
- John Norton
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My article 'John Owen and the Plotters' with JEH
@CambridgeUP is available today with open access. Elections, spies, plots, sermons, and more.
Did the puritan pastor want the royal brothers killed?
cambridge.org/core/journals/…
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There is yet no reason why God should not have extended the grace of the new covenant to the fathers. ~ John Calvin
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'The covenant of grace requires no other righteousness for your justification but that of Christ; therefore I would persuade you to keep up a high value and esteem for the righteousness of Christ; it will support you under the greatness of your own sins, and under all the defects of your own righteousness. What is it that troubles poor souls? Their sins are great, and their righteousness small, and what will become of them they know not. Set the righteousness of Christ against the greatness of your sins, and against all the imperfections of your own righteousness; raise up your thoughts in a high esteem of this righteousness of Christ. I would not have you say, as too too many do, and perhaps they mean no more than they say; if so, they do not say all the truth. How many real believers have I heard say, Christ will cover the imperfection of our own righteousness, and so think they speak all the truth; but they must mean something beyond all this, or they do not speak rightly; for the righteousness of Christ, apprehended by faith, does not only cover all the defects of your own righteousness, but covers your very righteousness itself, which must never be brought in as an argument why God should justify; you must not be found in your own righteousness; not having my own righteousness, says Paul, Phil. 3:9, that is, not having it on. Faith in Christ does strip a man of his own righteousness; it does not only speak comfortably as to the pardon of all the defects of our own righteousness, but, take it in its best state and highest degree, as far as our righteousness can reach, it must be covered when we come to God for justification.'
- Thomas Cole, "A Discourse of Regeneration, Faith, and Repentance"
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"True philosophy never disagrees with sacred theology." — Bartholomaus Keckermann (1561-1608).
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Whenever I have a question about theology, most of my reliable sources today are about 20 years younger than me. I admire these guys. Amazing things happening.
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"Happy hast thou been, O land! in magistrates, whose disposition to serve the Lord Jesus Christ."
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'Tis faith that gathers up these supernatural truths out of the Gospel, and sets 'em home upon the conscience with power, subjecting the soul to the divine authority of the Word, without consulting flesh and blood about these high mysteries. Revealed truths are strange things to a natural man, and will never find acceptance with him, till his mind be suited to them by a supernatural irradiation. Heavenly things cannot be seen but by a heavenly light: when God shines in our hearts, then we are transformed into the very image of those truths which that light discovers to us, and do experimentally know what that renovation of the spirit is which the Word speaks of. Such Gospel truths are put into our inward parts as were never there before; this enables us to understand the Scriptures, to read 'em with pleasure; we delight in the law of God in our inward man.'
- Thomas Cole, "A Discourse of Regeneration, Faith, and Repentance"
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I reconstructed all of Voetius’s references in this book and built a bibliography to support further study and retrieval. If you know Voetius, you know that this required detective work to complete partial references. You’ll find it at the end of the intro essay to the translation.
It's here!
Gisbertus Voetius’s Diatribes on Sacred Theology, Philology, History, and Philosophy, first collected in 1668, offer a window into the intellectual world of Reformed orthodoxy.
Bringing together treatments of theology, biblical languages and interpretation, sacred history, and philosophy, Voetius asks how each field of learning should serve the study of Scripture and the formation of the Christian theologian.
Along the way he surveys books, authors, methods, controversies, and questions across a range of disciplines.
The Diatribes present a vision of Christian scholarship in which rigorous learning, careful judgment, and wide reading remain ordered to theology, ministry, and godliness.
They reveal Voetius not merely as a polemicist, but as an architect of an integrated Reformed intellectual culture.
6×9
Hardcover with Dust Jacket
282 pages
Enhanced translation by @postnuance
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Berith Press is delighted to present Francis Turretin's Disputations: an enhanced translation by @postnuance.
Let's skip straight to the Table of Contents, which is what you really want to see.
📚
Volume I — On Our Necessary
Secession from the Roman Church, and the Impossibility of Syncretism with Her; Ten Miscellaneous Disputations
On Our Necessary Secession from the Roman Church
I. The State of the Question Is Set Forth. The Roman Church Is Charged with Heresy.
II. The First Disputation on Roman Idolatry.
III. The Second Disputation on Roman Idolatry.
IV. The Third Disputation on Roman Idolatry.
V. On Roman Tyranny.
VI. On Rome as Babylon.
VII. On the Identification of Antichrist.
VIII. In Which the Objections Are Answered.
Ten Miscellaneous Disputations
I. On the Book of Life.
II. The First Disputation on the Authority of Holy Scripture, against the Romanists.
III. The Second Disputation on the Authority of Holy Scripture.
IV. On the Necessity of Good Works.
V. On the Three Heavenly Witnesses, from 1 John 5:7.
VI. On the Spirit, the Water, and the Blood That Bear Witness on Earth, from 1 John 5:8.
VII. On the Baptism of the Cloud and the Sea, from 1 Corinthians 10:1–2.
VIII. On the Manna, from 1 Corinthians 10:3.
IX. On the Rock as Christ, from 1 Corinthians 10:4.
X. On the Bronze Serpent.
Volume II — On the Satisfaction of Christ; On the Papal Circle; On the Agreement of Paul and James in the Article of Justification
On the Necessity of Christ’s Satisfaction: the state of the question is set forth, and its necessity is asserted by various arguments drawn both from the nature and from the will of God.
On the Necessity of Christ’s Satisfaction: the adversaries’ objections are answered.
The First Disputation on the Reality of Christ’s Satisfaction: the state of the question is set forth, and arguments are proposed (1) from Christ’s mediatorial office, (2) from redemption, and (3) from reconciliation.
The Second Disputation on Its Reality: a fourth argument is examined from the passages in which Christ is said to have died for us and to have been made sin and a curse.
The Third Disputation on Its Reality: Isaiah 53 and 1 Peter 2:24 are examined.
The Fourth Disputation on Its Reality: a fifth argument is proposed from Christ’s agony and desertion.
The Fifth Disputation on Its Reality: Christ’s satisfaction is confirmed from his desertion and death.
The Sixth Disputation on Its Reality: a sixth argument is examined from the sacrifices of the Old Testament.
The Seventh Disputation on Its Reality: Christ’s satisfaction is again confirmed from the sacrifices of the Old Testament; several absurdities in the adversaries’ position are set forth; and various testimonies of the ancients are asserted for satisfaction.
The Eighth Disputation on Its Reality: various objections against the reality of satisfaction are proposed and refuted.
Second Part: the remaining objections are answered.
The First Disputation on the Perfection of Christ’s Satisfaction: it is asserted (1) from the dignity of the person, (2) from the unity of the office, (3) from the severity of the punishment, (4) from God’s approval, and (5) from the threefold effect of satisfaction—expiation, remission, and consummation.
The Second Disputation on Its Perfection: the adversaries’ objections are brought forward and answered.
Theological Disputation on the Papal Circle.
Textual Exercise on the Agreement of Paul and James in the Article of Justification.
Volume I also includes Benedict Pictet’s biography of Turretin and the preface to the secession disputations; Volume II includes the preface to the disputations on Christ’s satisfaction.
𝕱𝖗𝖆𝖓𝖈𝖎𝖘 𝕿𝖚𝖗𝖗𝖊𝖙𝖎𝖓'𝖘 𝕯𝖎𝖘𝖕𝖚𝖙𝖆𝖙𝖎𝖔𝖓𝖘.
𝟠𝟠𝟘 𝖕𝖆𝖌𝖊𝖘.
𝕮𝖔𝖒𝖎𝖓𝖌 𝖘𝖔𝖔𝖓 𝖙𝖔 𝕭𝖊𝖗𝖎𝖙𝖍 𝕻𝖗𝖊𝖘𝖘.
God-willing.
Follow @postnuance.
Brandon Corley retweeted
John Beart's treatment of justification and pardon in relation to future sins is gold [Vindication of the Eternal Law and Everlasting Gospel, Part 2, Pg. 42-48]:
'Q. 2. Whether a Believer is at once justified from all Sins, even from those which are future, or hereafter to be committed?
Answer: Dr. Ames has very well stated this matter. (Med. Theol.c. 27. §§ 23, 24, 25).
"The sins of the justified (saith he) are remitted, not only those that are past, but also, in some sort, those that are to come. Numb. xxiii. 21. He beholdeth not iniquity in Jacob, nor seeth perverseness in Israel, because justification leaves no place to condemnation, John v. 24. He that believeth hath eternal life, and shall not come into condemnation, and certainly and immediately entitles to eternal life. Also all that remission which was in Christ prepared for us, justification makes it actually ours; neither can sins past and present be wholly and fully remitted, unless also those which are future be in some sort remitted. This is nevertheless the difference, that sins past are remitted by formal application, but future virtually only: sins past, in themselves; sins future, in the subject or person sinning.
Nevertheless remission of sins is asked daily by the justified.
(1.) Because the continuation of this grace is necessary to them.
(2.) That the sense and manifestation of it may be more and more perceived, as particular sins require.
(3.) That the execution of that sentence, which was pronounced in justification itself, may be ripened and promoted."
𝙒𝙝𝙚𝙩𝙝𝙚𝙧 𝙬𝙚 𝙨𝙖𝙮 𝙛𝙪𝙩𝙪𝙧𝙚 𝙨𝙞𝙣𝙨 𝙖𝙧𝙚 𝙥𝙖𝙧𝙙𝙤𝙣𝙚𝙙 𝙫𝙞𝙧𝙩𝙪𝙖𝙡𝙡𝙮, 𝙤𝙧 𝙖 𝙥𝙖𝙧𝙙𝙤𝙣 𝙞𝙨 𝙡𝙖𝙞𝙙 𝙞𝙣 𝙬𝙞𝙩𝙝 𝙧𝙚𝙨𝙥𝙚𝙘𝙩 𝙩𝙤 𝙩𝙝𝙚𝙢, 𝙤𝙧 𝙩𝙝𝙖𝙩 𝙩𝙝𝙚𝙮 𝙖𝙧𝙚 𝙥𝙖𝙧𝙙𝙤𝙣𝙚𝙙 𝙖𝙘𝙩𝙪𝙖𝙡𝙡𝙮 𝙤𝙛 𝙘𝙤𝙪𝙧𝙨𝙚 𝙖𝙨 𝙩𝙝𝙚𝙮 𝙖𝙧𝙚 𝙖𝙘𝙩𝙪𝙖𝙡𝙡𝙮 𝙘𝙤𝙢𝙢𝙞𝙩𝙩𝙚𝙙, 𝙞𝙩 𝙘𝙤𝙢𝙚𝙨 𝙢𝙪𝙘𝙝 𝙩𝙤 𝙤𝙣𝙚, 𝙖𝙣𝙙 𝙩𝙝𝙚𝙧𝙚 𝙤𝙪𝙜𝙝𝙩 𝙩𝙤 𝙗𝙚 𝙖𝙡𝙡𝙤𝙬𝙖𝙣𝙘𝙚 𝙛𝙤𝙧 𝙢𝙚𝙣'𝙨 𝙙𝙞𝙛𝙛𝙚𝙧𝙚𝙣𝙩 𝙬𝙖𝙮 𝙤𝙛 𝙚𝙭𝙥𝙧𝙚𝙨𝙨𝙞𝙤𝙣.
But,
1. 𝙄𝙛 𝙂𝙤𝙙 𝙘𝙝𝙖𝙧𝙜𝙚𝙨 𝙖𝙣𝙙 𝙞𝙢𝙥𝙪𝙩𝙚𝙨 𝙛𝙪𝙩𝙪𝙧𝙚 𝙨𝙞𝙣𝙨, 𝙬𝙝𝙞𝙘𝙝 𝙖𝙧𝙚 𝙥𝙧𝙚𝙨𝙚𝙣𝙩 𝙩𝙤 𝙃𝙞𝙢, 𝙬𝙝𝙚𝙣 𝙃𝙚 𝙟𝙪𝙨𝙩𝙞𝙛𝙞𝙚𝙨 𝙖 𝙨𝙞𝙣𝙣𝙚𝙧 𝙛𝙧𝙤𝙢 𝙥𝙖𝙨𝙩 𝙨𝙞𝙣𝙨, 𝙩𝙝𝙚𝙣 𝙩𝙝𝙚 𝙗𝙚𝙡𝙞𝙚𝙫𝙚𝙧 𝙞𝙨 𝙣𝙤𝙩 𝙥𝙚𝙧𝙛𝙚𝙘𝙩𝙡𝙮 𝙟𝙪𝙨𝙩𝙞𝙛𝙞𝙚𝙙 𝙞𝙣 𝙃𝙞𝙨 𝙨𝙞𝙜𝙝𝙩. This I can by no means grant. It makes justification imperfect and gradual. But when they are present to the eye of His omniscience, they stand not before the eye of His vindictive justice, nor ever shall. "Blessed is he whose transgression is forgiven, whose sin is covered. Blessed is the man to whom the Lord imputeth not iniquity." Psalm xxxii. 1, 2.
Here is transgression, sin, and iniquity; these are found with believers while in the body. He does not say, "Blessed is the man that transgresseth not;" for who should then have the blessing? But, "whose transgression is forgiven." And "whose sin is covered." Is it a blessedness that a man's sins are covered from other men's eyes, or from the eyes of other creatures? Not at all. From whose eyes then will you say? From God's eye, I boldly say, or else there is no blessedness in it. And let him that cavils tell me whose eye he takes it to be.
𝙒𝙝𝙚𝙣 𝙩𝙝𝙚 𝙧𝙞𝙜𝙝𝙩𝙚𝙤𝙪𝙨𝙣𝙚𝙨𝙨 𝙤𝙛 𝘾𝙝𝙧𝙞𝙨𝙩 𝙩𝙝𝙚𝙧𝙚𝙛𝙤𝙧𝙚 𝙘𝙤𝙫𝙚𝙧𝙨 𝙩𝙝𝙚𝙞𝙧 𝙨𝙞𝙣𝙨 𝙥𝙖𝙨𝙩 𝙖𝙣𝙙 𝙥𝙧𝙚𝙨𝙚𝙣𝙩, 𝙞𝙨 𝙣𝙤𝙩 𝙩𝙝𝙚 𝙨𝙖𝙢𝙚 𝙨𝙪𝙛𝙛𝙞𝙘𝙞𝙚𝙣𝙩 𝙩𝙤 𝙘𝙤𝙫𝙚𝙧 𝙩𝙝𝙤𝙨𝙚 𝙬𝙝𝙞𝙘𝙝 𝙖𝙧𝙚 𝙛𝙪𝙩𝙪𝙧𝙚? 𝘿𝙤 𝙩𝙝𝙚𝙮 𝙡𝙞𝙚 𝙤𝙥𝙚𝙣 𝙩𝙤 𝙩𝙝𝙚 𝙚𝙮𝙚 𝙤𝙛 𝙂𝙤𝙙'𝙨 𝙫𝙞𝙣𝙙𝙞𝙘𝙩𝙞𝙫𝙚 𝙟𝙪𝙨𝙩𝙞𝙘𝙚? 𝙏𝙝𝙚𝙣 𝙞𝙩 𝙞𝙨 𝙗𝙪𝙩 𝙖𝙣 𝙞𝙢𝙥𝙚𝙧𝙛𝙚𝙘𝙩 𝙗𝙡𝙚𝙨𝙨𝙚𝙙𝙣𝙚𝙨𝙨.
Again, when God imputeth not iniquity, He imputes no iniquity. If this is not perfectly so, there is no perfect blessedness, which yet the Psalmist so glories in. Our future sins are present to God, and does He impute them? No; if we believe in Jesus, we are not justified before Him by halves.'
Brandon Corley retweeted
Voetius on the commendation of the principles of reason.
Here noting Anselm:
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Any magistrate who enacts an unjust law acts not as a magistrate but as a mere man. He acts not by the power of his temporal function. He acts outside civil administration.
Any minister who preaches error acts not as minister but as a mere man. He acts not by the power of his sacred function. He acts outside spiritual administration.
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"Be mindful indeed of me, not according to the anger of which I am worthy, but according to Your mercy which is worthy of You."
- Augustine
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"When something moves itself, it is not excluded that it be moved by another, from whom it has this very thing that it moves itself: and thus it is not repugnant to liberty, that God is the cause of the act of free will."
— St. Thomas Aquinas, De Malo, q. 3, a. 2, ad 4.
