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Turretin on the Celebration of Days

In this section (Institutes, 11.15.13–15), Francis Turretin sets forth a balanced view of the celebration of days in the church. He urges toleration for those who celebrate them and those who do not, provided they agree in rejecting the superstitious use of them and the idolatrous rites of the Papists. On the other side, he gives cautions concerning their use and explains how they can be used in a right and wrong way. He writes:

XIII. If some Reformed churches still observe some festivals (as the conception, nativity, passion and ascension of Christ), they differ widely from the papists because they dedicate these days to God alone and not to creatures. (2) No sanctity is attached to them, nor power and efficacy believed to be in them (as if they are much more holy than the remaining days). (3) They do not bind believers to a scrupulous and too strict abstinence on them from all servile work (as if in that abstinence there was any moral good or any part of religion placed and on the other hand it would be a great offense to do any work on those days). (4) The church is not bound by any necessity to the unchangeable observance of those days, but as they were instituted by human authority, so by the same they can be abolished and changed, if utility and the necessity of the church should demand it. “For everything is dissolved by the same causes by which it was produced,” the lawyers say. In one word, they are considered as human institutions. Superstition and the idea of necessity are absent.
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Updated: Guidelines for True Christian Living

Update: You can download a PDF of the book here.

I have completed my translation of French Huguenot preacher Pierre Allix’s Guidelines for True Christian Living. You can read it by clicking on the title of the book. Here is my preface to the book:

Our catechisms cover the basic doctrines of the Christian faith. We do well to master them. However, there are few resources that set forth in a simple way how to live a Christian life. I believe that Peter Allix’s book does just that. If you take into account the 50 principles that he sets forth here, I believe you will be much better equipped to live a godly life. This book is simple enough that young children can understand it. I intend to use this book to teach my children the basics of godly living. I will be gratified if others put it to the same use.

And here are a few highlights from the book:

  1. To fail to reflect upon our conduct is to live without reason. But to not consider the state of our heart each day is to live without piety and godliness. We must see what good acts we have omitted and what sins we have committed. (9)
  2. We may think we are innocent because we do not commit any great crimes. But let’s be honest. Most of the things we do are far removed from the real purpose of our lives. Oftentimes, we just waste time doing nothing. This negligence is not innocent, even though it may not be the most criminal. (11)
  3. Let us be ashamed at such an imperfect Christianity. Let us be ashamed to do less by the fear of Jesus Christ, by this Jesus whom we ought to love, than by the fear of men who are not worthy of either our love or fear.

    4. Continue reading “Updated: Guidelines for True Christian Living”

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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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On Christian Civility

“Pursue peace with all men. . .” — Heb. 12:14a

Recently, Google has begun to put Benedict Pictet’s work, Morale Chretienne, on their collection. It looks like it will be a very valuable and helpful work. The one volume that is already available discusses various issues of the 2nd table of the law. I have put together a translation of his discussion of Christian civility. I believe that there are many valuable points in this short discussion that are both thought-provoking and convicting.

“On Christian Civility” by Benedict Pictet from his book on Christian ethics.

Since God has ordained men to live in society and since He Himself assembles them in that society, He wants them also to respect the bond that unites them according to His order. Conversely, He also wants them to avoid with extreme care every occasion that tends to break that bond and so commands that they conserve the peace amongst themselves and prefer one another in honor. Thus, God has bound us to be honest and civil towards one another.

Civility is this virtue that teaches everyone to do nothing and to say nothing that would offend the well-being of society; to give way to others as much as the order of the world can allow it; to prefer others over oneself; to greet them; to visit them; and to give them all the signs of esteem and honor that one can legitimately give to them.

The rules of civility are:

  1. To exactly observe all that custom has established as civil or as uncivil and to practice the former with care, avoid the latter, and to follow the example of those who are wisest [in these matters].
  2. To accommodate oneself to the places and the nations in which one lives and to the persons to whom one speaks.

    3. Continue reading “On Christian Civility”

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