From Reformation to Reformation

Concerning the Criteria, by which Necessary Articles are distinguished from the non-necessary, our AUTHOR here discourses Negatively and...

Worst of all, the same Papists wish to free themselves from all Proof, and to devolve upon us alone the Burden of Proof, as much in...

In sections 10 and 11, our AUTHOR assesses the new Method devised by the Papists in the last century of disputing with Protestants, the inventor of which, or certainly the primary embellisher, and after whom also it is called the Veronian Method , is thought to be Franciscus Veronius , a Jesuit, [1] with a Vain-glorious book published under this title: Methodus nova facilis et solida, hæresin ex fundamento destruendi, et refutandi Confessionem Gallicam, Augustanam, Saxonica

Concerning Fundamental Articles of the Faith , FREDERIC SPANHEIM the Younger most learnedly and solidly, as always, has spoken openly and at length in diverse Disputations , which are found in his Operibus , tome 3, part 2. Where he forewarns, Disputation I, columns 1289 and following , that the question concerning Fundamental Articles and their determination is difficult in the extreme, of which matter he renders several reasons: of which sort there are, α. General rea

The rule concerning not admitting anything before Clear and Distinct Perception, and concerning every true thing, which has been thus perceived , has a bad ring to it in Theology. This rule, understood concerning the very Theological Matters revealed in Scripture, is held both by the Socinians , see above, Chapter II, § 40; and by the Remonstrants , who, with the Most Illustrious HEIDANUS [1] attributing it to and complaining against Episcopius , [2] in Matters of faith

In order to acquire this Knowledge , according to our AUTHOR, sometimes Universal Doubt concerning all Religion and its principium is wrongly urged ; by which a man, not now an Infidel or Heretic, but by profession truly a Christian, having come of age, and zealous for Religion, on account of the many things admitted without sufficient scrutiny, ought once by a voluntary Suspension of Judgment to doubt, thus being actually inclined unto Christianity no more than unto Islam .

Against the Socinians and Remonstrants , our AUTHOR advises us to hold that Religion is not summed up in two Acts, in the Observance of Commandments and the Hope of the promises ; but that a third Act of the Knowledge of the things to be believed ought to be added. Thus, of course, Socinus , [1] de Auctoritate Scripturæ , chapter II, opera Socini , tome I, page 272 a : “I answer that those opinions, so many, and so diverse or even contrary, do not at all hinder that a

The Acts of Religion are , 1. Elicited , or Commanded . That is, there is a recognized distinction of the Acts into Elicited and Commanded . The Elicited Acts are those that proceed immediately from some faculty, or power/virtue, whether intellectual, or moral, or Theological, as proper to them. In the Commanded Acts some other means comes between, by which these are elicited, or proceed elicitedly. Thus volition is an elicited act of the will; the Elicited Acts of Religi

Our AUTHOR gives here an elegant Definition of Religion, which Paul supplied in Titus 1:1, 2, when he describes the Faith of the Elect as the Knowledge of the Truth, which is according to Piety in hope of Eternal Life, etc . The parts of this are so closely connected to each other that they are not able to be separated, and that each spontaneously flows from the other. Indeed, the Knowledge of God leads to the Worship/Service of God , in comparison with Jeremiah 10:6, 7. Th

If you have regard to the Homonymy of the term, Religion , α. is often used of sort of painstaking observance and fear; thus that well-known formula of speech, Religio mihi est, quo minus id faciam , It is Religion to me, that I should not do this , in the place of, I would hardly dare to do that. TERENCE’S [1] in Heauton , act II, scene I, verse 16: …that I have nothing, it is religion to say… In his Andria , act V, scene IV, verses 37, 38, scruple and religion are

With respect to the Synonymy of the word Religion , The Hebrews , says our AUTHOR, have a more general terms, for example, the Knowledge of God, Psalm 36:10; 87:4; Proverbs 2:5: the Worship/ Service of God, 1 Chronicles 28:9; Psalm 2:11; 100:2; Zephaniah 3:9: the Love of God, Psalm 97:10; 145:20; Isaiah 56:6: the Fear of the Lord, Psalm 34:11; 119:38; Proverbs 1:29: Calling upon the Lord, Psalm 79:6; 86:5; Joel 2:32 a ; etc.: yet more famous than all these is the appellation

The Theology sought from the Scriptures teaches RELIGION; of which word a diverse Etymology is handed down. For it is believed that it was taken, Either , 1. from relinquendo, leaving behind, because it is separated (from us, namely, because of holiness), or requires the abandonment of all things . This is the opinion of Massurius Sabinus [1] in AULUS GELLIUS’ Attic Nights , [2] book IV, chapter IX, “ That is religious ,” says Sabinus, “ which because of a certain holin

In this Chapter on RELIGION occurs, I. A Nominal Treatment , in which is considered the word’s A. Etymology, § 1; B. Synonymy, § 2; C. Homonymy, § 3. II. A Real Treatment ; which A. Begins with the Definition, § 4: B. Sets forth an Explication of the Same Definition by parts. Here is to be observed א. Religion’s Formal Cause, which you might rightly call the Acts of Religion; concerning which α. There is a general discussion , as the Acts of Religion are

A TREATMENT OF REVEALED CHRISTIAN THEOLOGY HERE FOLLOWS: I. A Nominal treatment , Chapter I, § 1-6, II. A Real treatment , in which you may see True Theology’s A. Diverse distribution , Chapter I, § 7-26, B. Definition as Revealed Theology, Chapter I, § 27, which Definition is explained, א. With respect to Genus , as it is called Doctrine , Chapter I, § 28-31. ב. With respect to the Difference of species , sought α. from its Principium , which is the Word

Greetings. When in the latter part of Psalm 22 the Messiah joyfully gives a presentiment of the saving and super-abounding fruit, that, by His Sponsorial Merits and vicarious Passion, the people, given to Him by the Father to be redeemed to Himself, were going to carry off, which people were to be satisfied with the delights of the house of the Lord unto eternal life; [1] the Messiah signifies that in the enjoyment of these spiritual benefits, to be communicated to a world

Leiden University Bernardinus de Moor was born on January 29, 1709. He studied at the great Dutch University of Leiden, which had been a center of Reformed scholarship from the time of its founding in 1575. Its faculty had included some prominent Reformed theologians, such as Franciscus Junius (1592-1602), [1] Franciscus Gomarus (1594-1611), [2] Antonius Walæus (1619-1639), [3] Johannes Hoornbeeck (1653-1666), [4] and Herman Witsius (1698-1708), [5] among others. De Moor