Category: Theology: Thinking Deeply About God and His Relation to the World

Who is God? What is He like? What has He done?

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Huguenot Theologian Peter Allix (1641–1717)

Louis XIV Revoking the Edict of Nantes
I am working on a translation of Peter Allix’s Maxims of the True Christian. I hope to publish it in a series of posts for my “Sabbath Meditations.” Here is an introduction to his life adapted from the Dictionary of National Biograph:

Peter Allix (1641–1717), preacher and theologian, son of Pierre Allix, pastor of the Reformed Church of France at Alençon, was born at Alençon, Normandy in 1641. His father directed his early studies; afterwards, he attended the protestant universities of Saumur and Sedan. He was especially distinguished in the study of Hebrew and Syriac, and worked at a new translation of the Bible, in conjunction with the well-known Jean Claude (1619–1687). His first charge as a pastor was at St. Agobille in Champagne. In 1670, owing to his distinguished abilities, he was translated to Charenton, Paris, the principal reformed church of city, attended by most of the distinguished families of the reformed faith. Here he acquired great fame and power as a preacher, so much so, that in Bayle’s Dictionary a high compliment is paid to his learning and abilities. In 1683, he was chosen moderator of the last provincial synod, held at Lisy, in the diocese of Meaux. The synod numbered fifty-four ministers and sat for three weeks.
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The Importance of Justification by Faith Alone

In the 19th century, some historians tried to analyze the various streams of Protestantism in terms of a central dogma. Alexander Schweizer thought that it was predestination. He said that the central dogma of the Lutherans was justification. From what I can tell from the secondary literature, he also believed that this was sort of a basic principle from which all other dogmas were deduced. This sort of methodology has been rejected by most modern historians.

However, as I have read classic Reformed theology, I have found that they generally did believe in a central dogma. They believed that it was justification by faith alone. This did not mean that it was a theological axiom from which all other theology was deduced. Rather, it meant:

  1. That the purity of this doctrine was basic to purity in all other doctrines.
  2. That any error in this doctrine was extremely dangerous.
  3. That this doctrine, above all, was to be defended, explained, and meditated upon.
  4. That this doctrine was the foundation of all true religion and holiness.
  5. That the true Church could not be maintained without this doctrine.

In this post, I would like to demonstrate this from the writings of several different theologians from several different regions and eras.

Herman Witsius (1636–1708, Holland), The Economy of the Covenants, 2.8.1: “The pious Picardians, as they were called in Bohemia and Moravia [i.e., the churches of which John Huss was the most prominent example], valued this article at its true price when in their confession of faith, Art. vi. speaking of justification, they thus write: ‘this sixth article is accounted with us the most principal of all, as being the sum of all Christianity and piety. Wherefore our divines teach and handle it with all diligence and application, and endeavor to instill it into all.’” Continue reading “The Importance of Justification by Faith Alone”

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Turretin on Reward and Merit From a Sermon on Hebrews 11:24–26

You can find the original sermon here, printed in 1686. He is responding to the objection that the term “reward” in Heb. 11:26 implies merit.

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On this point, before we finish, we must answer two scruples that can come from these words. The first is whether it is permitted to do good works looking for a reward. The second is whether we can gather as a consequence merit from reward so as to conclude that since our good works have a reward they must be meritorious as [110] the false Church alleges. But neither the first nor the second have much difficulty in them.
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