Reformed Covenanter

Johannes Maccovius on theology as a theoretical-practical discipline

Posted March 1, 2026 by reformedcovenanter
Categories: Continental Reformed, Doctrine of God, Johannes Maccovius, Omnipotence, Omniscience, Prayer, Regulative Principle of Worship, Theological Method

Theology is a discipline, partly theoretical and partly practical, teaching the manner of living well and blessedly for eternity. … We know God and Christ in such a way that this knowledge produces something in us. Thus, when I know that God is all‑knowing, I ascribe to him this praise: that he knows all my defects and the poverty of both my soul and body. From this, I turn to prayer, asking him to pardon the former and graciously supply the latter. Likewise, when I know him to be almighty, I turn to him so that he may bend my heart to his statutes. Therefore, the knowledge of God’s omnipotence, omniscience, and his other attributes is indeed theoretical, yet it produces practice within us. And so theology consists partly in contemplation and partly in action.

Johannes Maccovius, Loci Communes Theologici: Theological Commonplaces (Amsterdam, 1658), p. 1. (Translated by Copilot.)

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William Tyndale on judging popery

Posted February 22, 2026 by reformedcovenanter
Categories: Antichrist, Apologetics and Polemics, Early English Reformed, Ecclesiology, Marks of the Church, Regulative Principle of Worship, Romanism, Scripture, William Tyndale

Judge, therefore, reader, whether the pope with his be the church; whether their authority be above the scripture; whether all they teach without scripture be equal with the scripture; whether they have erred, and not only whether they can. And against the mist of their sophistry take the ensamples that are past, in the Old Testament and authentic stories, and the present practice which thou seest before thine eyes.

Judge whether it be possible that any good should come out of their dumb ceremonies and sacraments into thy soul. Judge their penance, pilgrimages, pardons, purgatory, praying to posts, dumb blessings, dumb absolutions, their dumb pattering, and howling, their dumb strange holy gestures, with all their dumb disguisings, their satisfactions and justifyings. And because thou findest them false in so many things, trust them in nothing; but judge them in all things.

Mark at the last the practice of our fleshly spirituality and their ways, by which they have walked above eight hundred years; how they establish their lies, first, with falsifying the scripture; then through corrupting with their riches, whereof they have infinite treasure in store; and last of all, with the sword. Have they not compelled the emperors of the earth, and the great lords and high officers to be obedient unto them, to dispute for them, and to be their tormentors …

William Tyndale, Answer to Sir Thomas More’s Dialogue, The Supper of the Lord after the True Meaning of John VI. and 1 Cor. XI., and WM. Tracy’s Testament Expounded, ed. Henry Walter (Cambridge: The Parker Society, 1850), pp 9-10.

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Benedictus Aretius on faith embracing Christ’s body in the Lord’s Supper

Posted February 22, 2026 by reformedcovenanter
Categories: Ascension of Christ, Benedictus Aretius, Christology, Continental Reformed, Faith, Humanity of Christ, Sacraments, Soteriology, The Lord's Supper, The Work of Christ

It remains for us to speak of the thing itself which is involved in this communication. The thing itself here is called the body and blood of the Lord, concerning whose communication they inquire. But the symbols are certain and sufficiently clear, since the senses can judge of them.

Here, some explain and resolve the matter in different ways. Certain people say that the body itself is given together with the symbols. Our writers, on the other hand, say that the truth of the body and its fruit are given, while the body itself remains in heaven in a definite place.

If it may be said without offending the peaceable, agreement here would have been easy. For that earlier opinion, if you refer it to faith, contains nothing absurd. For to faith, the very body of the Lord is most present. Faith, penetrating the heavens, does not chase after shadows or empty symbols, but embraces the very body of the Lord, is nourished by it, and enjoys it no less truly than our physical bodies are nourished by outward bread and wine.

But if you refer it to the stomach and the teeth, then of course it is absurd, and neither can nor ought to be believed. Thus, when we say that the virtue and use of the absent body are distributed, and we do not say that it is absent to faith. For to the devout soul, through faith, we say that it is present; but to our outward senses, we understand it to be absent.

In this way, therefore, agreement would have been easy. For in this we agree: that on both sides we deny a local presence, and we shall not be caught here in the crude manner of the Capernaumites.

Concerning the manner, then, about which they anxiously inquire, agreement would be easy if we were equally concerned for the peace of the Church. For Christ is present with His symbols by covenant, not by mixture, not by confusion, not by consubstantiation. This manner is called by some sacramental, because it properly belongs to the sacraments.

Benedictus Aretius, Three Sermons of Master Benedictus Aretius of Bern, Theologian, on the Lord’s Supper (Lausanne: Most Illustrious Lords of Bern, 1578), pp 40-41. (Translated by Copilot.)

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Peder Palladius: An Overview of Revelation

Posted February 21, 2026 by reformedcovenanter
Categories: Antichrist, Ecclesiology, Eschatology, Historicism, Lutherans, Peder Palladius, Scripture

The Revelation of St. John.

The Ecclesiastical history shows how John, being under the Emperor Domitian, was banished into the Hand of Patmos, & there wrote this Apocalypse, or Revelation. And again, after the death of Domitian, when he returned from the Ile of Patmos to Ephesus, to have written his Gospel against the Heretics, Marcion, Ebon, and Cerunhus.

This book under the name of Revelation, contains prophesy, concerning event, fortune, matters, and of the derived church: that is to say, the church derived from the Primitive church, and thence to be derived unto the end of the world.

It may very well be divided.

1 Into Seals.

2 Into Trumpets.

3 Into Vials.

The 7. seals signify the persecution of the church, which is under Tyrants: to wit, Domitian, Traianus, &c. which truly began in the primitive church, in the time of the Apostles and continued thence the space of 300 years, unto the time of Constantine, & it is described in this book chap. 4, 5, 6, 7.

The Trumpets signify heresies, as the Arians, &c. From the time of Constantine vnto Theodosius, for other 300. years, yea unto Mahomet and the pope. This is described, chap. 8 unto 18.

The Vials, signify the plagues of Antichrist for these 900 years, from the time of Boniface the pope unto this our time, of the which thou may read from the 17. chap, unto the end of the book.

It may otherwise be divided: to wit, into seven visions: that is to say, into figures, most wonderfully showing to the mind and eyes of all men.

The first vision of the seven churches of Asia the less.

The second vision, concerning Christ & his church being exalted.

The third vision concerning the diligence of the disciples of Christ.

The fourth concerning the affliction of the church.

The fifth concerning the last persecution under Antichrist.

The sixth concerning the day of judgement.

The seventh, concerning the victory of Christ and the church.

Briefly, he describes.

1 The Kingdom of Christ.

2 The comfort of the godly afflicted

3 The Threats of Tyrants.

4 The priesthood of Christ.

5 The Prayers of the Saints.

6 The Histories of the new Testament is revealed.

The chapters are thus to be discerned.

From the 1. chap. unto the 4. chap. is the preface, in which first of all it containeth the commendation of these revelations from the efficient cause: to wit, from God. Then it containeth the admonition to the seven bishops of the Churches of Asia the less, which he calls Angels, Candlesticks, stars, &c. For the ministry of the word.

From the fourth chapter, unto the 8. is the first part of the book with the 7. seals. Where first he would have to be understood by Elders, the Prophets. Secondly, by beasts, the Evangelists. 3 By birds, Doctrine. 4 By the Lamb, Christ himself. 5. By Angels, the ministers of the word. 6 By Seals, Persecutions. 7 by Horses, Tyrants. 8. by sealed the elect, the Jews. 9 by the multitude, the elect of the Gentiles, 10 by the book, the ministry of Revelations.

From the 8. chapter unto the 15. chapter is the second part of the book of Trumpets: by which he understandeth Heresies. 2. by stars, Heretics. 3 By the angel, the ministry of the word. 4. by the the Gospel. 5 By the measuring of the Temple, Religion. 6 By the holy City, the Church. 7 By the two witnesses, the Prophets and Apostles. 8 By the woman, the Church. 9. By the 12. stars, the 12. Tribes. 10 By the wars, the preaching of the Gospel. 11 by Michael, Christ Jesus. 12 By the Beasts, the Roman Monarchy. 13 By the lamb, Christ. 14 By the voice of thundering, the word of the Gospel. 15 By the new Song, the Gospel. 16 By the women, Idolatry 17 By Virgins, sincere Christians.

From the 16, unto the end is the third part of this book. First, by the beasts, he would understand the Roman Monarchy. 2 By the Harlot, the Idolatry of Antichrist. 3 By the golden people, hypocrisy. 4. By Characters, a perfect sign of Antichrist. 5 By vials, the plagues of Antichrist. 6 By the marriage of the lamb the humanity of Christ. 7 By the name written, the Divinity of Christ. 8 By new heaven and new earth, the Image of everlasting life. To the which place he shall bring us, who hath signed this his holy scriptures with his own precious blood, even Jesus Christ our Lord, who with the Father and the holy Ghost, be praised for ever and ever. Amen.

Peder Palladius, An introduction into the books of the prophets and apostles. Written by Peter Palladius, Doctor of Divinity and Bishop of Rochil, trans. Edward Vaughan (London: William Holme, 1598), unpaginated.

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Johannes Hoornbeeck on the right use of philosophy

Posted February 19, 2026 by reformedcovenanter
Categories: Dutch Reformed, Johannes Hoornbeeck, Lutherans, Martin Luther, Nature-Grace Distinction, Philosophy, Theological Method

Nor do I wish the philosophical‑theological exercises to be omitted or neglected by those approaching theology. For although philosophy is often abused — from which the Apostle found it necessary to warn us: “See that no one takes you captive through philosophy and empty deceit” (Col. 2:8) — yet both the ancients and the moderns, by their example and use, have shown that its right use is of great help, not only in all other sciences, arts, and the whole life of man, but also in theological doctrine.

Here, as in all things, there are limits, beyond which or short of which it is not right to stand. He who measures matters of faith by the principles of philosophy, who thinks its rules hold in theology as in nature, or who uses its acuteness, subtleties, and distinctions for barren and cold speculation, for contention and vain glory — such a man, by understanding, comes to understand nothing. Meanwhile, he who does not think the mind ought to be adorned by philosophy as the tongue is by literature, who does not wish the inner speech of the mind, as well as the outward speech of the mouth, to be directed and polished by art, or who thinks something sounds ill merely because it comes from philosophy — such a man seems to me no less in error.

For although philosophy does not have the same rule, dignity, or necessity as theology, yet in forming and expressing concepts, in penetrating the subtleties of things and questions, in refuting the evasions of adversaries, it greatly helps not to be entirely without it. We require a moderate use of philosophy in theological matters; we entirely forbid its dominion.

Luther said aptly in his Disputation on the Simplicity of God and the Trinity of Persons: “When dialectic argues that something does not square with its rules, we must say to it, ‘Let the woman keep silence in the Church.’” The Fathers use a similar image of Hagar the handmaid, who is commanded to be cast out of the house when she behaves too wantonly and wishes to rule her mistress at her own pleasure.

When philosophy rises too imperiously against theology, seeks a dictatorship, or tries to confine the most august truth within its own bars and rules, it must be expelled; and where it tends toward contention, it must be modestly avoided. For truth, wherever it is, has this first: that it is chaste; then that it is peaceable (James 3:17). But that which has bitter zeal and strife may be called “wisdom,” but it is earthly, sensual, and demonic, says the Apostle.

Johannes Hoornbeeck, Institutes of Theology. Compiled from the Best Authors (Leiden: Franciscus Moyardus, 1658), epistle dedicatory. (Translated by Copilot.)

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Wilhelmus à Brakel on the civil magistrate’s duties concerning the church

Posted February 18, 2026 by reformedcovenanter
Categories: Christ's Kingship, Dutch Reformed, Ecclesiology, Erastianism, Establishment Principle, Lex Triplex, Natural and Moral Law, The Work of Christ, Two Kingdoms, Wilhelmus à Brakel

It belongs to the magistrates not only to be protectors of the second table of the Law, but also of the first. It belongs to them to cause the Lord God to be honoured and served; not to tolerate idolatry, image‑worship, or any false religion within their jurisdiction, but to root them out; to prevent the Name of God from being dishonoured by cursing, swearing, and blasphemy; to restrain Sabbath‑breaking and punish the offenders.

It belongs to them to ensure that the Gospel is preached everywhere within their territory; that the Church, as the beloved child of the Lord Jesus, be preserved; that no intrusion or trampling from within, nor any oppression from without, disturb or destroy the Church; but that she remain in safe keeping within the privileges granted to her by her King. In all these matters, the magistrates must be active — not formally, as ecclesiastical persons, but objectively. Therefore, we speak of the right of the magistrates not in the Church, but concerning the Church. In or over the Church, there must be no ruling authority whatsoever; there, Jesus alone is King. Everything the magistrates must do is concerning the Church.

Wilhelmus à Brakel, The Lord Jesus Christ, the Only and Sovereign King over His Church. Proclaimed in a Treatise on Psalm II, verse 6 (Amsterdam: Johannes Boekholt, 1688), preface. (Translated by Copilot.)

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Pieter van Mastricht on the superiority of the covenant of grace to the covenant of works

Posted February 15, 2026 by reformedcovenanter
Categories: Active Obedience of Christ, Adoption, Christology, Covenant of Grace, Covenant of Works, Deity of Christ, Doctrine of the Covenants, Dutch Reformed, Humanity of Christ, Hypostatic Union, Mediation of Christ, Pieter van Mastricht, Soteriology, The Work of Christ

[T]he covenant of grace surpasses the covenant of works by a thousand miles, for: (a) the covenant of works was from God as the generous Creator, the covenant of grace is from the same as the merciful Redeemer. (b) The former is from benevolence alone, the latter in addition from mercy. (c) The former was in the first Adam with a mere man, the latter in the second Adam with Christ the God-man. (d) The former demanded exact and perpetual obedience from man himself, the latter the righteousness and obedience of Christ the God-man. (e) The former was founded on a perfect nature without a mediator, the latter on the most perfect grace of Christ the Mediator. (f) The former was mutable, the latter eternal. (g) The former produced a servant of God, the latter preeminently a son, heir, and joint heir with Christ. (h) The former concerned the exalting of the glory of divine wisdom, goodness, and righteousness; the latter, in addition, the glory of mercy and longsuffering.

Petrus van Mastricht, Theoretical-Practical Theology. Volume 4: Redemption in Christ, trans. Todd M. Rester, eds. Joel R. Beeke and Michael T. Spangler (Grand Rapids, MI: Reformation Heritage Books, 2023), Book 5, 1.5.1.XXVII.

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David Pareus on the History of the Arminian Schism and the Calling of the Synod of Dort

Posted February 11, 2026 by reformedcovenanter
Categories: Arminianism, Church Courts, Continental Reformed, David Pareus, Dutch Reformed, Ecclesiology, False Teachers, Franciscus Junius the elder, Soteriology, The Synod of Dort

The unhappy Arminian schism has given occasion for the calling of this Synod, arising not so much from Arminius himself as from his followers after his death, within the churches of the Netherlands.

For Jacobus Arminius, when in the year 1603 he succeeded Dr. Franciscus Junius in the theological professorship at Leiden, secretly instilled his subtleties and opinions into certain disciples and sought to cover the disputes arising from them with smooth words. But he did not at all dare to act openly until the year 1607, when peace had been concluded with the Spaniard. Whether this came from himself, or from being puffed up by others, or whether he was bribed to disturb the state of the fatherland—as some suspect—I do not say; but he then began to accuse the doctrine of the Dutch churches concerning predestination before the States of Holland as erroneous, and to alter underhand certain other chief articles.

His followers, after his death in 1609, declared themselves somewhat more openly, spread their views, planted them among the common people, and pressed upon the other churches with such bitterness—indeed, with such frenzy—that the whole United Netherlands, which for so long had been most united both in religion and in civil government, was afterwards miserably torn by domestic discord, hatred, injustice, tumults, violence, banishments, and murders; so that it differed little from a ship cast into the sea by a tempest, and in danger of perishing by shipwreck.

Against such peril, which was now so near, the civil authorities—so far as the matter was political—at length applied a remedy with courageous foresight and manly firmness. Of this I will not now speak, for it does not belong to my present purpose.

But as for the ruin of the churches, the remedy long resolved upon, yet hindered by various delays, was finally applied: namely, a National Synod, to illuminate the controversies by lawful examination, convened by the authority of the High and Mighty Lords, the States‑General. For ecclesiastical assemblies have been the medicine used since the times of the Apostles to heal the wounds of the churches and to clarify doubtful matters of religion.

David Pareus, The Oration of David Pareus, Professor of Sacred Theology at Heidelberg, Delegate to the National Synod of Dordrecht, Together with His Judgment Concerning the Five Remonstrant Articles, Given in Latin at Heidelberg, 1 February, Anno 1619, trans. Petrus Jacobus Austro-Silvius (Amsterdam: Hendrick Laurentsz with the consent of the Burgomasters of the City of Amsterdam, 1619), pp 4-5. (Translation generated by Copilot.)

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Moïse Amyraut on communion as a bond of fraternal affection among believers

Posted February 2, 2026 by reformedcovenanter
Categories: Catholicity, Ecclesiology, Huguenots (French Reformed), Moïse Amyraut, Sacraments, The Lord's Supper

And let us remember, my brothers, that we have today taken the holy Sacrament to be the cement of this peace, and the incorruptible and immortal seal of the bond of this fraternal affection. For it is not only the pledge of the mercy of God towards us, the assurance of the remission of our sins in the death of Christ, the confirmation of the truth of his promises: it is not only the mark by which we testify reciprocally, he, that he wants to have communion with us, we, that we want to have communion with him, it is still a solemn declaration, and a kind of oath that we make, that we want to have inviolable communion the ones with the others.

It is for that that we eat of one same bread, in order to protest highly that we want to be one same body: it is for that that we drink of one same cup; as if we said in the presence of God and of his holy Angels, that as we are watered of one same Spirit, we want to have only same sentiments and same movements, and as we tend towards one same end, and run in one same career, we run there of same ardour, equally and constantly, without hindering, and without interferring the ones the others.

Moïse Amyraut, Melchisedec Represented in Four Sermons on Chapter VII. of the Epistle to the Hebrews v. 1. 2. & 3 (Saumur: Isaac Desbordes, 1657), pp 38-39. (Translation generated by Grok.)

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John Sedgwick on the Christian’s freedom from the moral law as a covenant of works

Posted November 3, 2025 by reformedcovenanter
Categories: Adoption, Covenant of Grace, Covenant of Works, Doctrine of the Covenants, Early English Reformed, Faith, Good Works, John Sedgwick, Justification, Law-Gospel Distinction, Lex Triplex, Natural and Moral Law, Penal Substitution, Republication, Soteriology, Suretyship of Christ, The Work of Christ, Three Uses of the Law

And here consider, if we look upon the Moral Law in that notion as it was given to Adam in Paradise, I mean as it was a Covenant of Works, or as the Covenant thereof was Works; so that whosoever would receive life and salvation, must perform perfect obedience to the same, according as it is written, He that doth these things shall live in them. And again, Moses describes the righteousness which is of the Law, That the man which doth these things shall live by them: in this sense as it was given to Adam in Paradise to justify or save men, the Doctrine of Faith doth make void the Moral Law.

I will not stand disputing, whether the Law, as given by Moses, could have given life and righteousness; or whether God did primarily intend in publishing this Law by Moses on Mount Sinai, to send man to fetch his life out of the Law; this we know, that whatever strength there is in the Law ex se. Yet by reason of sin it is weakened, and it is impossible that life and salvation should come to man by it, as the case now stands: it was long since concluded. That by the Works of the Law, there shall no flesh be justified in his sight. And Paul confesseth, We are become dead to the Law by the body of Christ: And again, I through the Law am dead to the Law: We constantly teach, That every Christian by the Gospel, is freed from expecting life by any obedience to the Law.

Again, if we look upon the Moral Law in its execration, and as it is enabled with a power to curse men to hell for their sins; I say, as it is a sentencing, killing, and death-ministring Letter, the Gospel hath made it void unto believers; it hath no power to fasten the curse of heaven upon the person of any believer; though all their sins are cursed sins, even such as deserve the grand curses of the Law, yet no curse for sin can come from the Law upon them; the curse of the Law seized on Christ to the utmost, that the blessing might befall them: Further, if we shall look upon the Law in its strictness and rigour, as it hath a power to challenge and exact a punctual and personal obedience to it self, without which, it allows no man favour with God, or life from God, then it is also made void by the Doctrine of Faith, the right and strictness of the Law is fulfilled in us by our surety, its not expected that it should be fulfilled by us in our own persons.

Besides, if we shall consider the Moral Law in its coactive or coercive power, as it doth by fears and terrors wrought in the conscience, urge and constrain an obedience to it self, making men and women servile and slavish in all acts of duty; thus is it made void to beleevers under the Gospel: I do not conceive that the Spirit of bondage, or the Spirit of fear, or the Spirit of unwillingness, lays so upon a believer, that he must be forced to do required service; nay, rather he is a Law unto himself, willingly performing what is right and required, Luke 1. 74. Rom. 8. 15. 1 Tim. 1. 9. 2 Tim. 1. 7. 1 Joh. 5. 3. For this is the Love of God, that we keep his Commandments; and his Commandments are not grievous. To conclude, if we shall consider the Law Moral in its irritation, as it hath in it an accidental or occasional secret sin-provoking, enraging, or exasperating power, whereby it stirs up in men an earnestness to the commission of sin; thus is it made void to the believer.

John Sedgwick, Antinomianism Anatomized. Or, A Glass for the Lawless: Who deny the Ruling use of the Moral Law unto Christians under the Gospel (London: Samuel Gellibrand, 1643), pp 9-10.

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Amandus Polanus on the Relationship between Archetypal and Ectypal Theology

Posted November 2, 2025 by reformedcovenanter
Categories: Amandus Polanus, Anthropology, Archetypal/Ectypal distinction, Continental Reformed, Creator/creature distinction, Divine Goodness, Doctrine of God, Incomprehensibility, Infinity of God

Archetypal theology is the first idea of Theology, from which is conceived (to use this term) and expressed ectypal Theology: just as essential truth and goodness in God are the archetype and first idea of the true and good, from which all created truth and goodness are conceived. Archetypal theology is the exemplar: ectypal is the example, which must agree with, correspond to, and be similar to the exemplar.

Thus, ectypal Theology in rational creatures is part of the image and likeness of God, to which they were created. And it is considered either in itself or as it is in rational creatures. Ectypal theology in itself is the whole wisdom of divine things communicable with rational creatures, in this life and in the future life, according to the manner of God communicating it.

Amandus Polanus, Syntagma Theologiae Christianae, trans. ChatGPT (1609; Monergism, 2025), 1.4.4.

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Thomas Goodwin on the imperfection and legitimacy of the Church of England

Posted June 15, 2025 by reformedcovenanter
Categories: Antichrist, Apologetics and Polemics, Church Discipline, Early English Reformed, Ecclesiology, Gospel Ministry, Marks of the Church, Regulative Principle of Worship, Romanism, Sacraments, Soteriology, Thomas Goodwin

Let no Church therefore think itself perfect, and needing nothing, (as bragging Laodicea did) especially when it hath but that first foundation which it had when it came newly out of Babylon; and more especially in matters of worship and discipline.

It is no dishonour unto those Reformers, to say, that they fully finished not this work; as it was not unto Zerubbabel here, that he perfected not the Temple at first. Blessed men! It is evident they purposed more then they did or could effect, because the people’s hearts were not [as yet] prepared, as the phrase is, 2 Chron. 20. 33. In our very Common-Prayer book, there is an [Until] the said discipline may be restored, which argueth they aimed at more. And besides, They were not Apostles, to whom nothing might be added, as Gal. 2. 6.

And God raising up the Tabernacle that was fallen down, not by immediate inspiration, (as at first by the Apostles) but by his Spirit, renewing and begetting light in an ordinary way: Hence therefore the Churches coming out of the darkness of Popery, must needs recover that fulness and perfection of light (which the Apostolical times had) …, by piece-meals and degrees. As for the great things of the Gospel, matters of Faith, or Doctrine, they had so happy a hand therein, that there is to be found little, if any Hay or stubble therein: But in matters of Order, which concern Worship and Discipline, (for so the Apostle distinguisheth, Colos. 2. 5. [Faith and Order] let it be enquired into, whether they were so exact therein.

Although this must be said, that God did take care for all Fundamental Ordinances of his worship; and it is a bitter error, and full of cruelty, to say, We have had no Churches, no Ministers, no Sacraments, but Antichristian all. God’s first and chief care was to build up his Church mystical, to make men Saints, and he hath made glorious ones in their personal walkings with him: and to that end he made a plentiful provision in matters of faith, even from the very first.

It fell out in this case, as in a new Plantation; which if men were to make in another world, and so to begin the world anew, their first care would be to provide necessaries for their subsistence as they are men; to have corn for bread, cattle for meat, and the like: But matters of Order & Government they think of afterwards, and often fall into the right, by seeing their errors by degrees. Think not much, therefore, that men call for (as most men do) a reformation of some things amiss in matters of worship & discipline, or an addition of some things; perhaps a Candlestick, or some other utensil or ordinance of Church-worship is found wanting.

Thomas Goodwin, Zerubbabel’s encouragement to finish the temple. A sermon preached before the honourable House of Commons, at their late solemn fast, Apr. 27 1642 (London: R. Dawlman, 1642), pp 16-18.

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Pierre Du Moulin on the clarity of scripture in opposition to Rome

Posted April 20, 2025 by reformedcovenanter
Categories: Apologetics and Polemics, Ascension of Christ, Christology, Ecclesiology, Gospel Ministry, Huguenots (French Reformed), Humanity of Christ, Pierre Du Moulin, Romanism, Sacraments, Scripture, Soteriology, The Lord's Supper, The Work of Christ

There is no need of such an Interpreter; for things necessary to Salvation are so clearly set down in Scripture, that they need no Interpretation. Must we have an Interpreter to know that God hath created the World, that we must love God with all our heart, that the Son of God is dead for us? Now, I say, that all the Points necessary to Salvation are to be found in Scripture, in terms as clear as these.

The Interpretations used by the Pastors of our Churches, are taken from the Scripture itself, so they are not the Interpreters; it is God that expounds himself. For Example; When they expound these words, This is my Body; they take the Interpretation from Jesus Christ himself, who saith, that it is a Commemoration of him, and from three Evangelists, who say with one accord, that Jesus Christ hath given Bread to his Disciples; and from the words of Christ, that he drunk the Fruit of the Vine, we expound his other words, this is my Blood. We expound also these words of Christ, This is my Body, from St. Paul’s words, who (1 Cor. 11.) saith four times, that we eat Bread in the Lord’s Supper, and that we break Bread. Certainly, that Apostle giveth a clear Exposition of Christ’s words, This is my Body, and this is my Blood, saying, (1 Cor. 10.16.) The Cup of Blessing which we bless, is it not the Communion of the Blood of Christ? The Bread which we break, is it not the Communion of the Body of Christ?

We allege also those Texts that say, that Jesus Christ is no more in this World; that the Heaven doth contain him; that Christ is like unto us in all things, sin only excepted; and that by consequent he hath not a Body dispersed in a Million of several places at once, and enclosed whole in every Crum of the Host, and in every Drop of the Chalice.

Likewise, when Jesus saith, Do this in remembrance of me; We expound not these words as the Council of Trent doth, which puts this Sense upon them, I do constitute you to be Priests, to sacrifice my Body really under the species of Bread and Wine but we bring the Interpretation which St. Paul addeth (1 Cor. 11.26.) For as often as you eat this Bread and drink this Cup, ye do shew the Lord’s Death.

Consider also, that there is great Difference between a Judgment of Authority, and a Judgment of Discretion. With this last we judge of Meats by the Taste, without giving Laws to any. And it is so, that not only Pastors but also every one of the People, may and doth judge of the true Doctrine. And it is so that St. Paul will have the Corinthians to judge of his Doctrine (1 Cor. 10.15.) I speak as to wise men, judge ye what I say.

Pierre Du Moulin, A short view of the chief points in controversy between the reformed churches and the Church of Rome. In two letters to the Duke of Bouillon, upon his turning papist, trans. Peter Du Moulin (London: Benjamin Tooke, 1680), pp 26-28.

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Martin Luther on the clear and present danger to the doctrine of faith

Posted April 19, 2025 by reformedcovenanter
Categories: Faith, Lutherans, Martin Luther, Satan and Demons, Soteriology

[T]here is a clear and present danger that the devil may take away from us the pure doctrine of faith and may substitute for it the doctrines of works and of human traditions. It is very necessary, therefore, that this doctrine of faith be continually read and heard in public.

No matter how well known it may be or how carefully learned, the devil, our adversary, who prowls around and seeks to devour us (1 Peter 5:8), is not dead. Our flesh also goes on living. Besides, temptations of every sort attack and oppress us on every side. Therefore this doctrine can never be discussed and taught enough. If it is lost and perishes, the whole knowledge of truth, life, and salvation is lost and perishes at the same time. But if it flourishes, everything good flourishes — religion, true worship, the glory of God, and the right knowledge of all things and of all social conditions.

Martin Luther, Lectures on Galatians: Chapters 1-4 (1535) in Luther’s Works: Volume 26, trans. and ed. Jaroslav Pelikan (St Louis, MO: Concordia Publishing House, 1963), p. 3.

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John Trapp: Converts from popery must be zealous Protestants

Posted April 6, 2025 by reformedcovenanter
Categories: Apologetics and Polemics, Catholicity, Early English Reformed, Ecclesiology, John Trapp, Romanism

As corn must not only be threshed out of the straw, but afterwards winnowed out of the chaff: so must a Papist turn not only from his popery, but from his profaneness: he must have Catholic for his name, and Christian for his surname: not only be no Papist, but a zealous Protestant: he must be of those valiant ones in Esay, [Isaiah] and of those violent ones in the Gospel, that take God’s kingdom by main force, as those do that take a strong castle, or a defenced city, or as the people of Israel invaded and surprised the promised land.

John Trapp, Theologia theologiæ, the true treasure, or, A treasury of holy truths, touching God’s word, and God the word. Digged up, and drawn out of that incomparable mine of unsearchable mystery, Heb. I. 1, 2, 3: wherein the divinity of the holy Scriptures is asserted, and applied (London: George Badger, 1641), p. 30.

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Guillaume Bucanus on the difference of personal properties

Posted March 12, 2025 by reformedcovenanter
Categories: Apologetics and Polemics, Christology, Creation, Creeds, Deity of Christ, Doctrine of God, Eternal Generation, Gregory of Nazianzus, Guillaume Bucanus, Holy Spirit, Huguenots (French Reformed), Incomprehensibility, Patristics, Sanctification, Soteriology, Submission of the Son, Trinity

Is this difference [of personal properties] rational, essential, or real?

It is not essential, as in the creatures, where every one hath his proper essence or being, defined and circumscribed: for the essence of the Father is not one, and the essence of the son another, and of the holy Ghost another: but one and the same, which the Father doth wholly communicate to the Son; the Father and the Son to the holy Ghost. Not only in reason, because not in notion, or mind, or only in word is he called Father, Son, and holy Ghost: neither respectively or by relation: as one man may both be, and be called a father and a son. But it is real, yet altogether incomprehensible, because each person hath his own peculiar definition, or his essential and incommunicable propriety, and differs from another not in essence, but in the manner of subsisting.

What is the outward difference?

It is taken from the works of God that be without, as that the Father sends the Son, the Son is sent as the Redeemer: the holy Ghost is the sanctifier. As in the Creed, the Father is distinguished from the Son by the work of creation: the Son by his incarnation, the holy Ghost from them both, by the work of sanctification and regeneration as where he appeared like a Dove, (Mat. 3.) and in cloven tongues, Act. 2. although all these things be effected by one and the self same God. As we use to say, the works of the Trinity without are indivisible: therefore here let us remember the saying of Gregory Nazianzen: I cannot imagine one, but presently I am compassed about on every side with the brightnesses of three: neither can I distinguish three, but forthwith I am brought again to one. Further, in the persons of the Deity there is an order, but there is none inequality: there is a distinction, but no diversity.

Guillaume Bucanus, Institutions of Christian religion framed out of God’s word, and the writings of the best divines, methodically handled by questions and answers, fit for all such as desire to know, or practise the will of God, trans. Robert Hill (London: George Snowdon and Leonell Snowdon, 1606), p. 11.

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John Davenant on separation from Rome’s idolatry

Posted March 4, 2025 by reformedcovenanter
Categories: Apologetics and Polemics, Early English Reformed, Ecclesiology, John Davenant, Lex Triplex, Natural and Moral Law, Patristics, Regulative Principle of Worship, Romanism, Tertullian

Well spake Tertullian of this matter, Idolatry is the principal crime of Mankind, and the highest guilt of any age. God therefore so severely commanding, that we should fly from Idols and all Idolatry, though shadowed over with what fair pretences soever, that is to be counted morally impossible which cannot be done without some stain of Idolatry, & grievous offending of God’s Majesty.

See here the grand and horrible hindrance, whereby the Reformed Churches are compelled, not without great grief, and horror of mind to remain out of the Communion of the Romish Church. For they so dote on their Idols, and enforce them on others to be adored, that none can come, at least abide in Communion with them, except with the same deed he will become a most manifest Idolater.

John Davenant, An exhortation to brotherly communion betwixt the Protestant churches (London: Richard Badger, 1641), p. 10.

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Gregory of Nazianzus on the absurdity of neglecting the soul

Posted March 2, 2025 by reformedcovenanter
Categories: Antislavery, Eschatology, Free Offer, Good Works, Gregory of Nazianzus, Heaven, Patristics, Soteriology

How absurd it would be to grasp at money and throw away health; and to be lavish of the cleansing of the body, but economical over the cleansing of the soul; and to seek for freedom from earthly slavery, but not to care about heavenly freedom; and to make every effort to be splendidly housed and dressed, but to have never a thought how you yourself may become really very precious; and to be zealous to do good to others, without any desire to do good to yourself. And if good could be bought, you would spare no money; but if mercy is freely at your feet, you despise it for its cheapness.

Gregory of Nazianzus, Oration XI. The Oration on Holy Baptism (381), 13 in Nicene and Post-Nicene Fathers 2, 7: 364.

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Thomas Watson on a Christian defending himself from slander

Posted March 2, 2025 by reformedcovenanter
Categories: Early English Reformed, Lex Triplex, Natural and Moral Law, Satan and Demons, Thomas Watson

Not but that a Christian ought prudentially to clear himself from slanders. When the apostle Paul was charged to be mad he vindicated himself. ‘I am not mad, most noble Festus’ (Acts 26:25). Though a Christian’s retorts must not be vulnerating [wounding], they may be vindicating. Though he may not scandalise another, yet he may apologise for himself.

There must be Christian prudence, as well as Christian meekness. It is not mildness but weakness to part with our integrity (Job 27:6). To be silent when we are slanderously traduced, is to make ourselves appear guilty. We must so affect meekness as not to lose the honour of innocence. It is lawful to be our own defenders. The fault lies only in this when we retort injuries with reproachful terms, which is to pay a man back in the devil’s coin.

Thomas Watson, The Beatitudes: An Exposition of Matthew 5:1-12 (1660; Edinburgh: Banner of Truth, 1971), p. 110.

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Jeremiah Burroughs on the two-fold consideration of the circumstantials of worship

Posted January 12, 2025 by reformedcovenanter
Categories: Catholicity, Circumstances, Early English Reformed, Ecclesiology, Jeremiah Burroughs, Moral-Positive Commandment, Regulative Principle of Worship, Sabbath

In the substantials of worship, Unity is necessary; there all are bound to go by the same rule, and to do to the uttermost they are able, the same thing.

But the circumstantials of worship have a two-fold consideration: They are either such, as though but circumstances to some other worship, yet have also in themselves some divine worship, some spiritual efficacy, something in them to commend our service unto God, or to cause some presence of God with us, or to work us nearer to God, by an efficacy beyond what they have in them of their own natures.

As for instance, Time is a circumstance, but the Lords day hath a worship in it commending our service to God, and an efficacy to bring God to us, and raise us to God: this not from any natural efficacy of the time, but from God’s institution. Now in such circumstances as these, there ought to be uniformity; for these have institutions for their rule, and are not at man’s liberty to be altered as he thinks best in prudence; But there are other circumstances which are only natural or civil, subservient to worship in a natural or civil way; They are conversant about worship, but have nothing of worship in them, but are merely natural or civil helps to it. When we worship God, we do something as men as well as worshippers; hence we have need of some natural or civil helps. As for instance, when we meet to worship God, we being men as well as Christians, must have a convenience of place, to keep us from the weather, to know whether to resort; and of time to know when.

There must be order: Many cannot speak at once to edification; modest and grave carriage is required of us, as a society of men, meeting about matters of weight. In these circumstances, and other of the like nature, there is no worship at all, there is no spiritual efficacy, there are only natural or civil helps to us, while we are worshipping; therefore for these circumstances, human prudence is sufficient to order them.

The right understanding of this takes away a great prejudice that many have against such as desire to keep to Divine Institutions, not only in Substantials, but in the Circumstantials of worship; they think it an unreasonable thing, that divine Institution should be required for every circumstance in worship; this hath bred a great quarrel in the church: and well may it be thought unreasonable, if we required Institutions for circumstances in worship, which are but natural or civil helps, and have no worship at all in them, for that indeed were endless, and a mere vanity. Certainly, Institutions are to be required only in things that are raised beyond what is in them naturally, in tendring my respects to God by them, or expecting to draw my heart nearer to God, or God nearer to me in the use of them. The contention about Uniformity is much increased for want of a right understanding of this difference in the circumstantials of worship; did we understand one another in this, we might soon have Peace as concerning this thing.

In these latter sorts of circumstances, we must also distinguish. There are some that must of necessity be determined, as time and place; it is therefore necessary, there should be an uniformity in these, in all the members of every society respectively, that they agree to meet in the same place, at the same time, natural necessity requires this: but natural necessity requires not the binding of several Churches to Uniformity in things of this kind.

Jeremiah Burroughs, Irenicum, to the lovers of truth and peace heart-divisions opened in the causes and evils of them: with cautions that we may not be hurt by them, and endeavours to heal them (London: Robert Dawlman, 1653), pp 14-15.

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Zacharias Ursinus: Christ’s humanity is not omnipresent

Posted January 3, 2025 by reformedcovenanter
Categories: Angels, Christology, Continental Reformed, Deity of Christ, Humanity of Christ, Lutherans, Resurrection, The Work of Christ, Zacharias Ursinus

After the resurrection [of Christ], the Angels say he is not in the grave not concerning the divinity, which is present in every place, but it must and ought to be understood concerning the humanity, which moves from one place to another and at all times exists in only one place, just as the entire Holy Scripture demonstrates.

Zacharias Ursinus, D. Zachariae Ursini Ad Theologorvm Qvorvndam In Vicinia, De Catechesi Palatina, Et Testimoniis Sacrae Scripturae, . . . Responsio (1564) in Opera Theologica (3 vols, Heidelberg: J. Lancelloti, 1612), ii, col. 65C. Translated and quoted in Andrew M. McGinnis, The Son of God Beyond the Flesh: A Historical and Theological Study of the Extra Calvinisticum, T&T Clark Studies in Systematic Theology, vol. 29 (London: Bloomsbury, 2014), p. 105.

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John Dick on confessions and the “form of sound words”

Posted December 22, 2024 by reformedcovenanter
Categories: Apologetics and Polemics, Creeds, Infallibility of the Bible, John Dick, Paganism, Philosophy, Scripture, Seceders, Westminster Standards

THE Apostles of our Lord and Saviour did not impose upon the world cunningly devised fables, or the suggestions of imagination; but they published facts of which they had unquestionable evidence, and doctrines founded on those facts, which they were taught by immediate revelation. Their doctrine, therefore, was not various and multiform, like the shifting systems of impostors; but in every place, and on all occasions, they presented to the attention and the faith of mankind, a consistent and unaltered collection of truths. The religion which they taught being entirely a matter of divine revelation, they were not at liberty to give scope to their talents, if they had any, for curious and subtle speculation, that copious source of variety of opinion, as the numerous and contradictory systems of the Heathen philosophers fully attest. They enjoyed the advantage of an infallible standard, which they were not so foolish as to abandon, for the vain traditions of the Jews, or the fanciful theories of the Greeks.

As the Apostles, with scrupulous fidelity, delivered to the world the truths which they had received from their Master; so they used their utmost endeavours to preserve them pure and unsophisticated, by carefully inſtructing those persons who were intrusted, under them, with the dispenſation of the gospel. This is evident from many places of the New Testament; and, in particular, from the text now read; in which Paul exhorts Timothy, the evangelist, to hold fast the form of sound words. The word translated form, signifies a pattern, an exemplar, an outline; and may be supposed to comprehend all the doctrines of the Apostle, with which Timothy had been made acquainted by word and by writing.

Many, however, think that something more particular is meant; or that the form of sound words, mentioned in this place, was a formulary or summary of doctrine, which Paul had put into his hands, that he might follow it as his guide in preaching the gospel. If this be the proper sense of the term, it corresponds with the Articles, and the Confessions of Faith, which are still used by the Churches as standards, to which the public and private instructions of their Ministers ought. to be conformed.

John Dick, Confessions of faith shown to be necessary, and the duty of churches with respect to them explained, in a sermon, preached in the meeting-house in Bristo-Street, at the opening of the Associate Synod, April 26th 1796 (Edinburgh: William Laing, 1796), pp 3-4.

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William Pemble on legal and evangelical righteousness

Posted December 22, 2024 by reformedcovenanter
Categories: Early English Reformed, Faith, Justification, Law-Gospel Distinction, Soteriology, Suretyship of Christ, The Work of Christ, William Pemble

Legal and of Works, which stands in that conformity unto God’s law, which is inherent within ourselves, when in our own persons and works we possess and practise that righteousness which is required of the Law. …

Evangelical, and of Faith, which is such a conformity to God’s Law as is not inherent in our own persons; but being in another is imputed unto us and reckoned ours. The righteousness of the Law, and of the Gospel, are not two several kinds of righteousness; but the same in regard of the matter and substance thereof: only they differ in the Subject and Manner of application. The righteousness of works is that holiness and obedience which is inherent in our own persons and performed by ourselves: the righteousness of Faith is the same holiness and obedience inherent in the person of Christ and performed by him; but embraced by our faith, and accepted by God, as done in our stead, and for our benefit.

William Pemble, Vindiciae fidei, or A treatise of justification by faith wherein that point is fully cleared, and vindicated from the cavils of it’s adversaries. Delivered in certain lectures at Magdalen Hall in Oxford (Oxford: John Lichfield, 1625), pp 2, 3.

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David Dickson on the legal covenant under Moses

Posted December 15, 2024 by reformedcovenanter
Categories: Christ the Prophet, Covenant of Grace, Covenant of Works, David Dickson, Doctrine of the Covenants, Early Scottish Reformed, Eschatology, Justification, Republication, Soteriology, The Last Judgment, The Work of Christ

Vers. 18. For ye are not come unto the Mount that might be touched, and that burned with fire, nor unto blackness, and darkness, and tempest,

19. And the sound of a Trumpet, and the voice of words, which voice they that heard, intreated that the word should not be spoken to them any more.

20. (For they could not endure that which was commanded: and if so much as a beast touch the Mountain, it shall be stoned, or thrust through with a dart.

21. And so terrible was the sight, that Moses said, I exceedingly fear and quake.)

Reas. 3. To this sense, Ye are not called to the Legal Covenant, and its terrors, to vers. 22. but to the Covenant of Grace, and to the most sweet society of Christ and his Saints, to vers. 25. Therefore ye ought to look diligently lest any man fail of Grace, or lest any man be profane,, i. e. lest any man detract by his Infidelity from the Grace of God, into profane licentiousness, which is the same with the Apostle’s conclusion inferred, vers. 25. See that ye refuse not him, that is, Christ that speaketh, &c.

The force of the Argument is this, If now (seeing that not fear, but love, not Justice, but Grace, not the Law, but Gospel offers itself to be your leader in your way to Heaven) ye shall fail of Grace, or abuse it to profaneness, it shall come to pass, that ye will be found to refuse and reject Christ speaking from Heaven, and most gently inviting you to the communion with himself and his Saints, which ye ought to have a care of. As for the Covenants of works, or the Law, he sets down the terrible manner wherein the Law was delivered, of which description there are eight Branches.

(1) In the Covenant of works, or Legal Covenant there was a Mountain that might be touched, or earthly (whereto Heaven is opposed, or the heavenly Mount Zion, the Throne of Grace) as if he had said, After ye believed in Christ, ye came not unto the Mount that might not be touched, and that which is earthly, the very sight whereof did affright, thereby the throne of Justice was represented, wherein God sitteth, when he deals with the unregenerate man, that putteth confidence in his own strength, shining in the merit of his own works.

(2) In making that Covenant, the Mount burned with fire, whereby the anger of the Judge armed, and ready to consume sinners, trusting in their merits or works, or dealing with him from the Covenant of works.

(3) In making that Covenant, there was a whirlwind, darkness, and a tempest, whereby was represented the perplexed condition, amazement and horror of the mind, whereby the soul of the sinner is repressed when the Judge shews to him out of the Law or Covenant of works, his justice and anger, according to the condition of the violated Covenant.

(4) In giving the Law there was the sound of a Trumpet, whereby was signified that all who are guilty of violating the Covenant of works, shall be cited, and of necessity appear before the Tribunal of God the supreme Judge, and none escape.

(5) In making that Covenant there was a voice of words, by which was represented the Letter of the Law, reciting the duties we were bound to, but not at all conferring strength for the performing of the things commanded.

(6) In making that Covenant, they who had heard the voice of words, intreated that the word should not be spoken to them any more, whereby was signified the intolerable weight of multiplied guilt contracted by the violation of the Law, as also despair touching the future performance of the Law incumbent upon the conscience, when God deals with the sinner out of the Covenant of works. That which the Apostle here intimates, when he says, For they could not endure that which was commanded.

(7) In making that Covenant, if so much as a beast had touched the Mountain, it was to be stoned or thrust through with a dart, whereby was signified; First, That the sinner is excluded from all access to God, neither is it lawful that any sinner should approach to him, from the condition of this Covenant. Secondly, That both the sinner, and all things that belong unto him, his Oxen and Cattel are an abomination unto God. Thirdly, That the sinner is to perish miserably by this Covenant, i. e. with contempt and ignominy, as with stones and darts shot at his cursed and abominable head.

(8) In making that Covenant, so terrible was the sight, that Moses said, I exceedingly fear and quake, and confessed his horror; whereby was also signified that the most holy or just men could not be able to stand before God, if they should be dealt with according to the Covenant of works, as Psal. 143. v. 2. It is said, In thy sight shall no flesh living be justified: This is the former part of the Argument, the sum whereof is this. God hath delivered you from the Covenant of works, and the terrors thereof.

David Dickson, An exposition of all St. Paul’s epistles together with an explanation of those other epistles of the apostles St. James, Peter, John & Jude: wherein the sense of every chapter and verse is analytically unfolded and the text enlightened (London: Francis Eglesfield, 1659), p. 210.

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