House of Commons Journal Volume 4: 3 January 1645

The House being informed, that divers Divines of the Assembly were at the Door;

They were called in: And Doctor Smyth delivered, from the Assembly, a Petition, presented unto them from the Company of Merchants Booksellers in London, concerning the Printing of the Copy of the Bible, translated into Greek by the Septuagint, which they recommend unto this House; earnestly desiring, that some Course may be taken, that the said Bible may be printed for the Benefit of the Church, the Advancement of God his Glory, and the Honour of the Kingdom.

Mr. Selden, Sir Simonds D’ Ewes, Mr. Rous, Mr. Whittacre, Doctor Eden, Sir Gilb. Gerard, Mr. Oldisworth, Mr. Whitelock, Mr. Young, Sir Benj. Rudyerd, Mr. Recorder, and Mr. Baynton;

¶This Committee, or any Three of them, is appointed to consider of the Matter of the Petition of the Merchant Booksellers in London, concerning the Printing the Copy of the Greek Bible, translated by the Septuagint, now in his Majesty’s Library, and in the Custody of Mr. Patrick Young; and to confer with Mr. Young hereupon; and to consider of the best Course for the exact and speedy Printing of it; and of some Expedient for the Encouragement and Support of Mr. Patrick Young: And the Care hereof is especially recommended to Mr. Selden.

House of Commons Journal Volume 4: 3 January 1645 | British History Online (british-history.ac.uk)

House of Commons Journal Volume 4: 1 April 1645

According to former Order, the Grand Committee of the whole House fat; and proceeded in the Consideration of the Papers presented from the Assembly of Divines, concerning That competent Knowledge of the Principles of Religion laid down in the Scriptures, which they conceive requisite to be in such Persons, as shall be admitted to the Sacrament of the Lord’s Supper.

Mr. Whittacre in the Chair.
Mr. Speaker took the Chair.
Mr. Whittacre reports: And, upon Consideration thereof,

It is Resolved, upon the Question, That all such Persons, who shall be admitted to the Sacrament of the Lord’s Supper, ought to know, first, That there is a God: Secondly, That there is but One ever-living and true God, Maker of Heaven and Earth, and Governor of all Things: Thirdly, That This only true God is the God whom we worship: Fourthly, That This God is but One; yet Three distinct Persons, the Father, Son, and Holy Ghost, all equally God.

Resolved, &c. That every Person, that shall be admitted to the Sacrament of the Lord’s Supper, ought to have a competent Understanding, concerning the State of Man by Creation, and by his Fall.

Resolved, &c. That every Person, that shall be admitted to the Sacrament of the Lord’s Supper, ought to have a competent Measure of Understanding, concerning the Redemption by Christ; and the Way and Means to apply Christ, and his Benefits.

Resolved, &c. That every Person, that shall be admitted to the Sacrament of the Lord’s Supper, ought to have a competent Measure of Understanding, concerning the Nature and Necessity of Faith, Repentance, and a godly Life.

Resolved, &c. That every Person, that shall be admitted to the Sacrament of the Lord’s Supper, ought to have a competent Measure of Understanding, concerning the Nature and Use of the Sacraments; and the Condition of Man after this Life.

Resolved, &c. That it be referred to the Assembly of Divines, to set down, in particular, What they conceive to be such a competent Measure of Understanding, concerning the State of Man by Creation, and by his Fall; the Redemption by Jesus Christ; the Way and Means to apply Christ, and his Benefits; the Nature and Necessity of Faith, Repentance, and a godly Life; the Nature and Use of the Sacraments; and the Condition of Man after this Life; without which, none shall be admitted to the Sacrament of the Lord’s Supper.

House of Commons Journal Volume 4: 1 April 1645 | British History Online (british-history.ac.uk)

House of Commons Journal Volume 4: 17 April 1645

According to former Order, the Grand Committee of the whole House proceeded to the further Consideration of the Business concerning such as are not to be admitted to the Sacrament of the Lord’s Supper.

Mr. Whittacre called to the Chair.
Mr. Speaker resumed the Chair.-

Ordered, That the Report concerning the Prince Elector be made on Tuesday next.-

Mr. Whittacre reports, from the Grand Committee, the Votes passed the Committee, concerning such ignorant and scandalous Persons as are not to be admitted to the Sacrament of the Lord’s Supper.

Resolved, &c. That an incestuous Person, appearing to be such, upon just Proof, shall not be admitted to the Sacrament of the Lord’s Supper.

Resolved, &c.

That an Adulterer

That a Fornicator

That a Drunkard

That a profane Swearer or Curser

That one that hath taken away the Life of any Person Maliciously

Appearing to be such, upon just Proof, shall not be admitted to the Sacrament of the Lord’s Supper.

Resolved, &c. That whosoever shall blasphemously speak, or write, any thing of God his Holy Word or Sacraments, shall, upon just Proof thereof, not be admitted to the Sacrament of the Lord’s Supper.

Resolved, &c. That They have not a competent Measure of Understanding, concerning the State of Man by Creation, and by his Fall, who do not know, That God created Man after his own Image, in Knowledge, Righteousness, and true Holiness: That, by one Man, Sin entered into the World, and Death by Sin; and so Death passed upon all Men, for that all have sinned: That thereby they are all dead in Trespasses and Sins; and are, by Nature, the Children of Wrath; and so are liable to eternal Death, the Wages of every Sin.

Resolved, &c. That They have not a competent Measure of Understanding, concerning the Redemption by Jesus Christ, who do not know, That there is but One Mediator between God and Man, the Man Christ Jesus, who is also, over all, God blessed for ever; neither is there Salvation in any other: That he was conceived by the Holy Ghost, and born of the Virgin Mary: That he died upon the Cross, to save his People from their Sins: That he rose again the Third Day from the Dead; ascended into Heaven; sits at the Right Hand of God; and makes continual Intercession for us; of whose Fulness we receive all Grace necessary to Salvation.

Resolved, &c. That They have not a competent Measure of Understanding, concerning the Way and Means to apply Christ, and his Benefits, who do not know, That Christ, and his Benefits, are applied only by Faith: That Faith is the Gift of God; and that we have it not of ourselves; but it is wrought in us by the Word and Spirit of God.

Resolved, &c. That They have not a competent Measure of Understanding in the Nature and Necessity of Faith, who do not know, That Faith is that Grace, whereby we believe and trust in Christ for Remission of Sins, and Life everlasting, according to the Promises of the Gospel: – That whosoever believes not on the Son of God, shall not see Life, but shall perish eternally.

Resolved, &c. That They have not a competent Measure of the Knowledge of Repentance, who do not know, That they who truly repent of their Sins, do see them, sorrow for them, and turn from them to the Lord; and that, except Men repent, they shall surely perish.

Resolved, &c. That They have not a competent Measure of Knowledge concerning a godly Life, who do not know, That a godly Life is a Life conscionably ordered according to the Word of God, in Holiness and Righteousness, without which no Man shall see God.

Resolved, &c. That They have not a competent Measure of Understanding in the Nature and Use of the Sacraments, who know not, That the Sacraments are Seals of the Covenant of Grace in the Blood of Christ: That the Sacraments of the New Testament are Baptism, and the Lord’s Supper: That the outward Elements in the Lord’s Supper are Bread and Wine, and do signify the Body and Blood of Christ crucified; which the worthy Receiver by Faith doth partake of in this Sacrament; which Christ hath likewise ordained for a Remembrance of his Death: That whosoever eats and drinks unworthily, is guilty of the Body and Blood of the Lord: And therefore, That every one is to examine himself, left he eat and drink Judgment to himself; not discerning the Lord’s Body.

Resolved, &c. That They have not a competent Measure of Understanding, concerning the Condition of Man after this Life, who do not know, That the Souls of the Faithful, after Death, do immediately live with Christ in Blessedness; and that the Souls of the Wicked do immediately go into Hell-Torments: That there shall be a Resurrection of the Bodies, both of the Just and the Unjust, at the last Day; at which Time All shall appear before the Judgment-Seat of Christ, to receive according to what they have done in the Body, whether it be Good or Evil: And that the Righteous shall go into Life eternal; and the Wicked into everlasting Punishment.

Resolved, &c. That Those who have a competent Measure of Understanding, concerning the Matters contained in these Eight Articles, shall not be kept back from the Sacrament of the Lord’s Supper, for Ignorance.

Resolved, &c. That the Assembly of Divines be desired, with all convenient Speed, to resolve upon a Confession of Faith of the Church of England; and to present it to the House.

Mr. Rous, Mr. Tate, and Mr. Whittacre, are to acquaint the Assembly of Divines with this last.

Resolved, &c. That a speedy Course be taken for the putting the Directory in present Execution, by Authority of Parliament.

Resolved, &c. That an Ordinance be forthwith brought into the House, for the Dispersing of the Directory for Worship into all Parish-Churches and Chapels within the Kingdom of England, Dominion of Wales, and Town and Port of Barwick; for the putting of it into present Execution; and for abolishing the Book of Common Prayer; together with some Penalties to be imposed upon such as shall make use of the Book of Common Prayer, or neglect the Directory; or shall write, preach, or publish, any Book written in Contempt or Depravation thereof.

Resolved, &c. That the Examination and Judgment of such Persons as shall, for their Ignorance of such Points of Religion as have been voted by this Committee not to be admitted to the Sacrament of the Lord’s Supper, is to be in the Power of the Eldership of every Congregation.

Mr. Rowse, Sir John Cooke, Sir Wm. Massam, Mr. Selden, Mr. Samuel Browne, Serjeant Wilde, Mr. Salloway, Mr. Tate, Mr. Rigby, Mr. Nicholas, Sir Ben. Rudyard, Mr. Holland, Mr. Lisle, Sir Robert Harley, Sir Henry Mildmay, and Mr. Young, or any Five of them, are appointed to be a Sub-Committee to draw the Ordinance.

Ordered, &c. That Mr. Selden do make his Report to the House concerning the Printing of the Greek Bible, on Tuesday next.

House of Commons Journal Volume 4: 17 April 1645 | British History Online (british-history.ac.uk)

House of Commons Journal Volume 4: 4 July 1645

Ordered, That the Consideration of setting forth the Septuagint Bible, by Mr. Patrick Young, be referred to the Grand Committee for Religion.

House of Commons Journal Volume 4: 4 July 1645 | British History Online (british-history.ac.uk)

House of Commons Journal Volume 4: July 1645

THE humble Advice of the Assembly of Divines, now, by Ordinance of Parliament, sitting at Westminster, concerning Church-Government; presented on Monday last, Julii 7; and likewise the Proofs of several additional Votes concerning Church Government, presented by the Divines at the same time; were, according to the Order then made, this Day read.

Mr. Speaker left the Chair.

Mr. Whittacre in the Chair.

The Grand Committee of the House proceeded, according to former Order, to take into Consideration the Printing of the Greek Septuagint Bible by Mr. Patrick Yonge.

Mr. Whittacre left the Chair.

Mr. Speaker called to the Chair.

Upon Mr. Whittacre‘s Report from the Grand Committee;

It is Resolved, &c. That Mr. Patrick Yonge shall have an Allowance granted unto him of Four hundred Pounds per Annum, during his Life, for an Encouragement to him for his Pains in setting forth this Work, and to do other Services for the Good of the Church.

Resolved, &c. That, towards the Making up of this Four hundred Pounds per Annum, Mr. Patrick Yonge shall continue to receive the Profit and Revenue of the Treasurership of Paul’s, London.

House of Commons Journal Volume 4: 9 July 1645 | British History Online (british-history.ac.uk)

House of Commons Journal Volume 4: 8 August 1645

THE Grand Committee of the House, according to former Order, proceeded to take into Consideration the Business concerning Church-Government.

Mr. Whittacre in the Chair.

Mr. Speaker resumed the Chair.

Mr. Whittacre reports, from the Grand Committee, the Opinion of That Committee, That an Ordinance be brought in to raise an Allowance, out of the Profits of the Printing of the Septuagint Bible, and other Bibles, for Mr. Patrick Yonge, during his Life: And this Committee to have Power to frame such an Ordinance; and consider of it: And

It is thereupon Ordered, That the said Committee do prepare and consider of an Ordinance, accordingly.

The House being informed, That some of the Assembly of Divines were at the Door;

They were called in: And Mr. White acquainted the House, That the Assembly of Divines had commanded them to present to this House a Petition: And they desired the House would take notice, That there is not a Matter of higher Concernment for the Glory of God, and Peace of this Church, than the Matter of this Petition; nor was ever any thing presented to the House with more Zeal, and Tenderness of Conscience: And therefore they do humbly desire, That it may be accordingly taken into Consideration.

The Petition was read; and was, concerning the Keeping of notorious ignorant and scandalous Persons from the Sacrament of the Lord’s Supper.

Resolved, &c. That this Answer shall be given to the Ministers of the Assembly; That this House hath heretofore considered of the Desires in this Petition; and will take it into further Consideration.

House of Commons Journal Volume 4: 8 August 1645 | British History Online (british-history.ac.uk)

House of Commons Journal 4: 23 September 1645

Mr. Whittacre reports the Ordinance concerning printing the Septuagint, and other Bibles, and Books of Importance: The which is ordered to be read on Friday next, at Mr. Speaker’s first coming to the Chair

House of Commons Journal Volume 4: 23 September 1645 | British History Online (british-history.ac.uk)

House of Commons Journal Volume 4: 13 March 1646

The House being informed, That divers of the Assembly of Divines were at the Door;

They were called in: And Dr. Smith did, from the Assembly, desire this House to take it into their serious Consideration to encourage Mr. Patrick Yonge in going on in the great Work of printing the Greek Copy of the Old Testament, it being very much desired by the Learned at Home, and beyond the Seas.

An Ordinance made for the due Printing of the Holy Bible, and some other Books, and for the publishing, in Print, the Old Testament in Greek, commonly called the Septuagint Translation, out of a very ancient Copy in the Hands of Patrick Yonge Esquire, was this Day read the First time; and ordered to be read the Second time on Wednesday Morning next, the first Business: And that Mr. Speaker do put the House in mind hereof.

House of Commons Journal Volume 4: 13 March 1646 | British History Online (british-history.ac.uk)

House of Commons Journal Volume 4: 16 October 1646

AN Ordinance made for the due Printing of the Holy Bible, and some other Books; and for the publishing, in Print, the Old Testament in Greek (commonly called the Septuagint Translation), out of a very ancient Copy in the Hands of Patrick Yonge Esquire; was this Day read the Second time; and, upon the Question, committed unto Mr. Whittacre, Sir William Allenson, Mr. Dennis Bond, Sir Walter Erle, Mr. Yonge, Mr. Selden, Mr. Holland, Mr. Venn, Mr. Bacon, Sir John Evelyn of Surrey, Sir Dudley North, Sir Thomas Dacres, Mr. Lane, Sir Richard Onslowe, Mr. Pury, Mr. Challoner, Sir John D’Anvers, Sir Henry Vane, Sir Robert Pye, Mr. Liegh, Mr. Corbett, Mr. John Ashe, Mr. Whitelock, Mr. Swinfen, Mr. Sandys, Mr. Maynard, Mr. Boys, Sir Edward Partherich, Mr. Hill, Mr. Tate, Sir Richard Skevington, Mr. Knightley, Sir Simmonds D’Ewes, Mr. Oldesworth, Mr. Lucas, Mr. Stephens, Mr. Harrington, Mr. Lisle, Mr. Kirkham, Mr. Nathanael Fiennes, Sir John Burgoine, Mr. Abbott; and the Committee formerly named for the University of Cambridge; and the Committee lately named for the University of Oxford: And they are to meet upon it To-morrow at Two of the Clock in the Afternoon, in the Exchequer Chamber: And have Power to send for Parties, Witnesses, Papers, Records.

And the Care of this Business is more particularly referred to Mr. Selden.

House of Commons Journal Volume 4: 16 October 1646 | British History Online (british-history.ac.uk)

House of Commons Journal Volume 5: 27 December 1647

Grant to Young.

The humble Petition of Patrick Young Esquire was this Day read.

¶Resolved, &c. That the Sum of Two thousand Pounds be provided and paid unto Patrick Young, in lieu and Discharge of the yearly Pension of Four hundred Pounds, formerly granted unto the said Patrick Young, during his Life, for his Encouragement, in printing the most ancient Greek Copy of the Septuagint Bible, in the King’s Library, whereof he is Keeper; and some other Greek Manuscripts: And that One thousand Pounds thereof be charged upon the Receipts at Goldsmiths Hall; and paid, in Course, unto the said Patrick Young, his Executors or Assigns; with Interest for the same, from this Day, payable every Six Months, until the same be paid: And that the other Thousand Pounds, the Remainder thereof, be charged upon the Moiety of the Receipts of the Excise, in Course, not engaged; with Interest for the same, from this Day, payable every Six Months.

House of Commons Journal Volume 5: 27 December 1647 | British History Online (british-history.ac.uk)

House of Commons Journal Volume 5: 28 December 1647

Message to Lords.

Mr. Selden carried to the Lords, for their Concurrence, Two Ordinances for paying, by each, the Sum of a Thousand Pounds to Mr. Patricke Young, for his Encouragement, in printing the most ancient Copy of the Greek Septuagint Bible, and other Greek Manuscripts, out of the Moiety of Excise, and Moiety of the Receipts at Goldsmiths Hall, in Course: An Ordinance for Five thousand Two hundred and Seventy-four Pounds Sixteen Shillings and Eleven-pence to Mr. Aldworth, out of the Moiety of the Receipts of the Excise, in Course.

House of Commons Journal Volume 5: 28 December 1647 | British History Online (british-history.ac.uk)

House of Commons Journal Volume 5: 18 January 1648

Message from Lords.

A Message from the Lords, by Sir Edward Leech and Mr. Page;

The Lords have commanded us to deliver you this Order: It is for Removing of the King’s Books and Manuscripts from Whitehall to St. James‘s:-An Order for the Payment of the Adventurers Money, for Lands in Ireland, to the Vice Treasurer there; in which they desire the Concurrence of this House:-A Petition of Mr. Thomas Pigott; which they refer to the Consideration of this House. And they desire to put this House in mind of a Petition of Mrs. Martha Pigott, Mother of the said Thomas Pigott; which they formerly sent to this House.

King’s Library.

The Order for removing the King’s Books and Manuscripts to St. James‘s was read; and, upon the Question, agreed unto; and was in hæc verba; viz.

¶It is Ordered, by the Lords and Commons, That Sir Symonds D’ Ewes, Mr. Selden, and Mr. Wheeler, or any one of them, shall take care, with the Assistance of Mr. Patrick Younge, Keeper of his Majesty’s Libraries, for the Removing of the Books, Manuscripts, and other Antiquities, in the Library, Chaire House, and his Majesty’s Cabinet, at Whitehall, unto the Library at St. James‘s; there to remain for a publick Use: And that Colonel Baxter be required to give them all Furtherance and Assistance therein; and to secure the same, until they can be removed.

House of Commons Journal Volume 5: 18 January 1648 | British History Online (british-history.ac.uk)

In light of the absolute (magisterial) authority of God, the dispute over the relative (ministerial) authority in church tradition, and the prominence of Scripture as the foundation for the Reformers’ prescriptions to reform church tradition, it is not surprising to learn that Reformed confessions of faith sometimes began with the doctrine of God and at other times with the doctrine of Scripture. For example, the French Confession (1559), the Scots Confession (1560), the Belgic Confession (1561), and the Thirty-Nine Articles of the Church of England (1571) all begin with an article on the doctrine of God.

A doctrine develops when the need arises. It was precisely because of the conflict over the locus of authority in the church that the doctrine of Scripture came into its own in Reformation confessions and post-Reformation Reformed dogmatics. Instead of being the implicit authoritative basis, as it was in patristic theology, the Protestant Reformers made the doctrine of Scripture an explicit doctrinal locus of its own: “The logical priority of Scripture over all other means of religious knowing in the church— tradition, present day corporate or official doctrine, and individual insight or illumination— lies at the heart of the teaching of the Reformation and of its great confessional documents.” In elevating Scripture into the place of the first article, the Ten Conclusions of Bern (1528), the Geneva Confession (1536), the First (1536) and Second (1566) Helvetic Confessions, the Irish Articles of Religion (1615), and the Westminster Confession of Faith (1647) all demonstrate the belief that Scripture is the cognitive foundation (principium cognoscendi) of revealed theology.

In spite of Scripture’s prominence in the Confessions, Reformed theology is not simply a “religion of the book.” It is rather a “religion of the Word of God,” and it is crucial not to miss this point. The First Helvetic Confession begins by identifying the canonical Scriptures with the Word of God, delivered by the Holy Spirit by the prophets and apostles. Article 1 of the Ten Theses of Bern says that the church “is born of the Word of God, and listens not to the voice of a stranger.” Even when the doctrine of Scripture is not treated until later, as in the Scots Confession, it is clear that Scripture is “of God,” that it is “sufficient to instruct and make the man of God perfect,” and that the church is to hearken to and obey only “the voice of her own Spouse and Pastor.” The Westminster Confession states that the authority of Holy Scripture, which commands our trust and obedience, “dependeth not upon the testimony of any man or Church, but wholly upon God (who is truth itself), the author thereof.” 26 As God’s Word, Scripture ultimately serves his authorial purposes, chief among which is to serve as means for gathering, governing, and putting the finishing touches on those who will be his treasured possession (Exod. 19:5; Deut. 7:6; cf. 1 Pet. 2:9). In this respect, the church figures in “first theology” too, namely, as the addressee of God’s Word.

“Holy Scripture” by Kevin J. Vanhoozer in Christian Dogmatics: Reformed Theology for the Church Catholic, edited by Michael Allen, and Scott R. Swain (Grand Rapids:, Baker Academic, 2016), 36.

The purpose of Scripture as God’s Word is to invite and orient us to be in right relationship to God. From this vantage point, Mary’s response should be the template for the disciple’s response: when addressed by God through an angelic messenger, Mary answered, “Behold, I am the servant of the Lord; let it be to me according to your word” (Luke 1:38).

“Holy Scripture” by Kevin J. Vanhoozer in Christian Dogmatics: Reformed Theology for the Church Catholic, edited by Michael Allen, and Scott R. Swain (Grand Rapids: Baker Academic, 2016), 34.

Lydia Schumacher has offered a wonderful account of the doctrine of divine illumination as it was classically construed by Augustine as well as its fate throughout the middle ages and into the post-Reformation era. Schumacher argues that divine illumination shapes our “intrinsic intellectual capacity” and thus cannot be construed as a divine action that “undermines the integrity of the intellect.” She argues this point convincingly by considering a wider range of Augustine’s writings before turning to his specifically epistemological discussions where he considers divine illumination explicitly. “With all this in mind, one can conclude that the illumination of Christ does not bear on cognition in any way that undermines the autonomy or integrity of the intellect but in a way that reinstates it, at least for the intellect that stokes rather than extinguishes his light through a decision to work with faith in him.” In Schumacher’s account Thomas Aquinas becomes the faithful disciple of Augustine, contrary to many standard readings that pit Thomas’s use of Aristotle against Augustine’s reliance on Plato. Thomas does not continue to use the same philosophical apparatus to describe how humans think, but he continues to hold to the fundamental theological framework (regarding God, creation, anthropology, sin, and redemption) present in Augustine’s work. Thomas does introduce Aristotelian psychology into his reflections on illumination, but he allows his reflection on theology and the nature of the divine economy to chasten their function. At the end of the day, because he shares Augustine’s commitment to a participatory epistemology wherein humans really can come to share in God’s own knowledge by the missions of his Son and Spirit, Thomas is compelled to articulate a robust account of how human reason can be operative in theology. Hence he introduces Aristotle (with all his concern for detail regarding creaturely processing) precisely because he is so committed to Augustine’s vision of participation (drawn from both the canon of Scripture and his retooling of Platonic methexis). One must be committed to the proper functioning of the mind (and, as best we can, to understanding it in terms of faculties and functions) if one believes that it really participates in God’s own wisdom by grace.

“Knowledge of God” by Michael Allen in Christian Dogmatics: Reformed Theology for the Church Catholic, edited by Michael Allen, and Scott R. Swain (Grand Rapids: Baker Academic, 2016), 25.

The incarnate Son is the true image of God and the faithful last Adam. No one knows the Father but the Son and those to whom the Son reveals him. It is the Son’s knowledge — genuine human knowledge — upon which the whole doctrine of revelation pivots.

“Knowledge of God” by Michael Allen in Christian Dogmatics: Reformed Theology for the Church Catholic, edited by Michael Allen, and Scott R. Swain (Grand Rapids: Baker Academic, 2016), 21.

The language of theological principles signals the dependence human reason maintains on the gifts of the Triune God for any knowledge of God. The seventeenth-century divine Johannes Wollebius prods us toward a distinction: “The principle of the being of theology is God; the principle by which it is known is the Word of God.” That is, the ontological principle of all such knowledge is God himself, the only one who possesses this knowledge. God’s overflowing wisdom comes to humans in two forms. “The Church is creatura verbi divini: the creature of the divine Word. The Church is constituted by God’s action and not by any human action. . . . And the way in which the Church is constituted by divine action determines the character and scope of human action in the Church.” The church’s life and knowledge are enjoyed in a creaturely manner determined — in both character and scope — by their dependence on the divine Word. The Word’s activity takes two forms: external and internal.

The external principle is a person, the incarnate Son of God. . . . The internal principle is the pledged Spirit, who illumines the Word and not only enables but also actualizes reception of that Word in the minds of God’s people.

“Knowledge of God” by Michael Allen in Christian Dogmatics: Reformed Theology for the Church Catholic, edited by Michael Allen, and Scott R. Swain (Grand Rapids: Baker Academic, 2016), 20-21.

Reformational thinking about divine illumination would do well to return to its catholic posture wherein the operation of Word and Spirit renders human mental work operative rather than optional . . .

Here our approach to the order of Christian theology cuts across some common claims regarding the supposed distinction between biblical theology and systematic theology. When done according to the discipline of the gospel, systematic theology follows the canon’s own order. It does so with greater resolve than most biblical theology, inasmuch as it realizes that the Bible begins with theology proper (“In the beginning God . . .”). Redemptive history must be rooted in God’s own character; its salvific missions flow from the inner divine processions of Son and Spirit. Biblical theology can easily sound like nothing more than ancient history precisely because it lacks a doctrine of God to provide a metaphysical framework for its narrative.

“Knowledge of God” by Michael Allen in Christian Dogmatics: Reformed Theology for the Church Catholic, edited by Michael Allen, and Scott R. Swain (Grand Rapids: Baker Academic, 2016), 26.

This collection — and the wider practice of dogmatic theology of which it is but a piece — is not meant to replace the reading of Holy Scripture but to illuminate it. Just as pastors and evangelists serve to equip the saints for the work of ministry (Eph. 4:12), so these essays seek to equip saints for a more faithful hearing of and testimony to the words of the prophets and apostles. Zacharius Ursinus reflected that the “highest” purpose for studying church doctrine is to prepare us “for the reading, understanding, and exposition of the holy Scriptures. For as the doctrine of the catechism and common places (loci communes) are taken out of the Scriptures, and are directed by them as their rule, so they again lead us, as it were, by the hand to the Scriptures.” Dogmatic reasoning is meant to flow from and send one back to the task of exegesis. Like good art criticism, it is drawn from careful viewing of a specimen, but it is beneficial only if it aids further interaction with the specimen itself.

From “Introduction” in Christian Dogmatics: Reformed Theology for the Church Catholic, edited by Michael Allen, and Scott R. Swain (Grand Rapids: Baker Academic, 2016).

The critics hold that Exodus 6:3, which the RV renders, “And I appeared unto Abraham, unto Isaac, and unto Jacob as God Almighty (El Shaddai); but by my name Jehovah I was not known unto them,” belongs to P and that P means to say that El Shaddai and not Jehovah was the name of God known to the patriarchs, Abraham, Isaac, and Jacob. Therefore they assign four passages, Genesis 17:1, 29:3, 35:11, and 48:3 to P., since El Shaddai is found in them . . .

In conclusion, the evidence clearly shows that the Hebrews who translated the Old Testament, or part of it, into Samaritan, Syriac, Greek, and Arabic, knew nothing of a god called Shaddai or of Shaddai as a name for God. Only in the Greek of Ezekiel 1:24 and in the Syriac of Genesis 17:1; 35:11; and Exodus 6:3 is there any indication that either El Shaddai or Shaddai was ever considered to be a proper name like Jehovah . . .

Questions in Hebrew and other Semitic languages may be asked either with or without an interrogative particle. The following evidence goes to show that the last clause of Exodus 6:3 might be read “was I not made known to them?” This interpretation would remove at once blow the whole foundation of the critical position, so far as it is based on this verse . . .

On the basis of the investigation of the verse given above the writer would suggest the following renderings: And God spake unto Moses and said unto him; I am Jehovah and I appeared unto Abraham, unto Isaac, and unto Jacob in the character of the God of Might (or, mighty God) and in the character of my name Jehovah I did not make myself known unto them. Or, if the last part of the verse is to be regarded as a question, the rendering should be: And in the character of my name Jehovah did I not make myself known unto them? Either of these suggested translations will bring the verse into entire harmony with the rest of the Pentateuch. Consequently, it is unfair and illogical to use a forced translation of Exodus 6:3 in support of a theory that would destroy the unity of authorship and the Mosaic origin of the Pentateuch.

“Yahweh (Jehovah) and Exodus 6:3” by Robert Dick Wilson in Classical Evangelical Essays in Old Testament Interpretation.

If evangelicals continue to work in isolation or ignorance of this heritage [i.e., evangelical OT biblical scholarship], they shall waste much of their time solving problems already completed by another generation and a situation will obtain which will be similar to that of the days of the last war when scholars working on opposite sides of the battle lines often reduplicated each other’s efforts in total ignorance of what other men were doing because of the conditions of those days.

From “Introduction” by W. C. Kaiser, Jr. in Classical Evangelical Essays in Old Testament Interpretation (Grand Rapids: Baker Book House, 1972).