Theological Meditations: 2025

October 31, 2025

Some Reformed Retrieval PDFs and AI Translations

Here are some PDFs and translations made by Oz from the Reformed Retrieval YouTube channel, and Nos and IrenicalProt from the Colloquia Scholastic Discord channel. Translations by others can be found at the bottom of the post.

Acts of the Synod of Dort. AI Translation by IrenicalProt from the Colloquia Scholastic Discord channel.

Translation of Acta Synodi nationalis: in nomine Domini nostri Jesu Christi, autoritate illustr. et praepotentum DD. ordinum generalium foederati Belgii provinciarum, Dordrechti habitae anno MDCXVIII et MDCXIX. Leiden: Typis Isaaci Elzeviri, 1620.

Amyraut, Moses. Six Theological Dissertations: Economy of the Three Persons, Right of God Over Creatures, Universal Grace, Particular Grace, The Serpent Tempter, Original Sin. AI Translation by Nos from the Colloquia Scholastic Discord channel.

Translation of Amyraldo, Mose. Dissertationes theologicae sex, quarum quatuor, De oeconomia trium personarum, De iure Dei in creaturas, De gratiaVniuersali, De gratia particulari, anthac editæ, nunc reuisæ prodeunt; Duæ De serpente tentatore, et de peccato originis, ad superiores additæ sunt. Salmvrii: Apud Isaacvm Desbordes, Typographum & Bibliopolam, 1660.

Bio: Wiki; EMLO; Haag2 Writings: PRDL

Bergius, Conrad. On the Sufficiency & Efficiency of the Death of Christ: The Two Disputations. (EPUB; PDF). AI Translation by Oz.

Translation of Bergii, Cunradi. Disputationes duae de sufficientia & efficacia mortis Christi: anno 1641 Bremae habitae et excusae, nunc denuo in lucem editae. Coloniae ad Suevum: Georgii Schultii [Schultzius], 1668.

Conrad Bergius (1592–1642) taught theology at Frankfurt from 1624–1628.

Bio: NDB; Rotermund Writings: PRDL

Bergius, Johann. On the Will of God Concerning the Salvation of All Men (EPUB; PDF). AI Translation by Oz. Co-Edited by Oz and Tony Byrne.

Translation of Bergium, Johannem. Der Wille Gottes Von aller Menschen Seligkeit: Aus dem Spruch des Apostels Pauli in der ersten Epistel zu Timotheo am andern Capitel. Wider allerhand alte und newe Irrungen erkläret/ und Zur Vergleichung der mißhelligen Theologen ... gerichtet. Berlin : Runge, 1653.

Bio: WDE; NDB Writings: PRDL

Bergius, Johann. The Holy Supper: Healing the Reformed and Lutheran Divide (PDF). AI Translation by Oz.

Translation of Bergium, Johannem. Daß die Wort Christi noch veste stehen für die wahre seligmachende Gemeinschafft seines Leibes vnd Blutes im Heiligen Abendmahl […]. Berlin: Guth, 1632.

Bio: WDE; NDB Writings: PRDL

Daillé, Jean. Christ Dead and Risen for Us. AI Translation by Oz.

Translation of Daillé, Iean. Christ mort et ressuscité pour nous, Rom. 4, 25, faict le jour de Pasques 1633. Se vendent a Charenton: Par Melchior Mondiere […], 1639.

Bio: Wiki; EMLO; Haag2 Writings: PRDL

Daillé, Jean. In Defense of the National Synods of the French Reformed Churches (Apologia Volume 1; Apologia Volume 2: Testimonies; Vindication of the Apology). AI Translations by IrenicalProt (Apologia Volume 1 and Volume 2) and Nos (Vindication) from the Colloquia Scholastic Discord Channel.

Translations of Dallæi, Joannis. Apologia Pro duabus Ecclesiarum in Gallia Protestantium Synodis Nationalibus: Altera Alensone, anno MDCXXXVII: altera vero Carentone, anno MDCXLV habitis: Adversus Friderici Spanhemii Exercitationes De Gratia universali [Volume 1]. Ravesteynius, 1655; Apologia Pro duabus Ecclesiarum in Gallia Protestantium Synodis Alensonensi et Carentonensi. Tomus Secundus […]. Amstelodami: Sumptibus Joannis Ravensteynii, 1655; Apologiae pro synodis Alensonensi et Carentonensi. 1655.

Bio: Wiki; EMLO; Haag2 Writings: PRDL

Davenant, John. On Predestination and Reprobation. (EPUB; PDF). AI Translation by Oz.

Translation of Davenantium, Joannem, Dissertationes duæ: prima de morte Christi … altera de praedestinatione & reprobatione … Quibus subnectitur ejusdem … Sententia de Gallicana controversia: sc. de gratiosa & salutari Dei erga homines peccatores voluntate. Ex officina Rogeri Danielis, 1650.

Bio: Wiki; DNB Writings: PRDL

Grebenitz, Elias. Concurrence of the First Cause with the Second Cause (EPUB; PDF). AI Translation by Onku (SS Blog) from the Colloquia Scholastic Discord Channel.

Translation of Grebenitz, Elia. Concurrente Entium Ente, Disputatio Metaphysica De Concursu Causae Primae Cum Causa Secunda […]. Francofurti ad Oderam, Becmanianis, 1669.

Bio: Wiki; Zedler Writings: PRDL

Grebenitz, Elias. Temporary Faith (EPUB; PDF). AI Translation by Onku (SS Blog) from the Colloquia Scholastic Discord Channel.

Translation of Grebenitz, Elia. Disputatio theologica De Fide Temporaria […]. Francofurti ad Viadrum: Becman, 1672 (2).

Bio: Wiki; Zedler Writings: PRDL

Grebenitz, Elias. Three Disputations on Regeneration (PDF). AI Translation by Nos from the Colloquia Scholastic Discord Channel.

Translation of Grebenitz, Elia. Tractatus theologicus de regeneratione, tribus disputationibus […]. Francofurtum ad Viadrum: Becmanianis, 1671.

Bio: Wiki; Zedler Writings: PRDL

Hall, Joseph. Via Media; Or, The Middle Way: The Way of Peace Concerning the Five Articles (EPUB; PDF). AI Translation by Oz.

Translation of Hall, Ioseph. Via media, o le voye de paix aux cinq articles controversez communément sous le nom d'Arminius. Geneve: Pour Pierre Chouët, 1664.

Bio: Wiki Writings: PRDL

Holtzfus, Barthold. The Free Will of Man. AI Translation by Nos from the Colloquia Scholastic Discord Channel.

Translation of Holtzfus, Bartholdo. Dissertatio theologica de libero hominis arbitrio. Francofurti ad Viadrum, Literis Christophori Zeitleri, 1707.

Bio: WDE Writings: PRDL

Holtzfus, Barthold. Theological Treatise on Predestination, Election, & Reprobation of Men. AI Translation by Nos from the Colloquia Scholastic Discord Channel.

Translation of Holtzfus, Bartholdo. Tractatus Theologicus De Praedestinatione, Electione & Reprobatione Hominum, Ad Promovendam Concordiam Ecclesiasticam Conscriptus. Francofurti ad Viadrum, 1703.

Bio: WDE Writings: PRDL

Le Blanc, Louis. Theological Theses (EPUB; PDF). AI Translation by Inquisitor (YT Channel) and Onku (SS Blog) from the Colloquia Scholastic Discord Channel.

Translation of Le Blanc, Ludovico. Theses theologicae, variis temporibus in Academia Sedanensi editae, et ad disputandum propositae. venales apud Mosem Pitt, ad insigne Angeli in Coemeterio D. Pauli, 1683. (2)

Bio: Wiki; Haag Writings: PRDL

Musculus, Wolfgang. John 3:16 & The Redemption of Mankind (Excerpts from His Writings). Edited by Oz.

Partly excerpted from Musculi, Wolfgangi. In divi Ioannis Apostoli Evangelivm Wolfgangi Musculi Dusani commentarii in tres heptadas digesti, castigati, locupletati. Accessit quoque rerum & uerborum memorabilium, locupletissimus INDEX. Basileæ: ex officina Hervagiana, per Evsebium Episcopium, 1580; and Musculus, Wolfgang. Common places of Christian Religion. Translated by Iohn Man. Londini: R. Woulfe, 1563.

Bio: Wiki; NDB; VGT Writings: PRDL

Polhill, Edward. The Extent of the Death of Christ (EPUB; PDF). Edited Version by Oz.

Excerpt taken from Polhill, Edward. The Divine Will Considered in Its Eternal Decrees and Holy Execution of Them. London : printed, and are to be sold by Thomas Shelmerdine, at the sign of the Rose-Tree in Little-Britain, 1695. See also Polhill, Edward. Essay on the Extent of the Death of Christ, From the Treatise on the Divine Will. Edited by Robert Balmer. Berwick: Thomas Melrose, 1842.

Bio: DNB Writings: PRDL

Strimesius, Samuel. A System of Divine Grace: Universal & Particular. AI Translation by Nos from the Colloquia Scholastic Discord Channel.

Translation of Strimesio, Samuele. ΧΑΡΙΤΟΛΟΓΙΑ Sacra, Seu, Systema Gratiæ Divinæ: id est, Conciliationis Gratiæ Dei Salutifer Æ, Universalis & Particularis, Tentamentis […]. Francofurti ad Viadrum: Sumptibus Johannis Völcker, 1712.

Bio: WDE; ADB Writings: PRDL

Strimesius, Samuel. On the Justice of God & Justification of Man. AI Translation by Oz.

Translation of Strimesii, Samuelis. Disputatio theologica de justitia dei et hominis et utra justificemur […]. Francofurti ad Viadrum: Coepsel, 1697.

Bio: WDE; ADB Writings: PRDL

Strimesius, Samuel. Providence, Predestination & Other Issues (EPUB; PDF). AI Translation by Oz.

Translation of Strimesio, Samuele. De Providentia Dei Praedestinatione Ejusq́; Annexis Capitibus Controversias Inter Protestantes […]. Francofurti ad Viadrum: Christophori Zeitleri, 1706.

Bio: WDE; ADB Writings: PRDL

Strimesius, Samuel. The Equality & Inequality of Grace (EPUB; PDF). AI Translation by Oz

Translation of...

Bio: WDE; ADB Writings: PRDL

The Collegiate Suffrage of the British Divine (EPUB; PDF). Suffrage Delivered to Dort and Signed by John Davenant, Samuel Ward, George Carleton, Thomas Goad, and Walter Blacanquall. Edited and Modernized by Oz.

Edited from Synod of Dort. The Collegiat Suffrage of the Divines of Great Britaine Concerning the Five Articles Controverted in the Low Countries … Delivered in the Synod of Dort, March 6, Anno 1619, Etc. R. Milbourne, 1629. See also Milton, Anthony, ed. “The Collegiate Suffrage of the British Divines.” Pages 226–93 in The British Delegation and the Synod of Dort (1618–1619). Rochester, NY: The Boydell Press, 2005.

Ward, Samuel. Justification & Original Sin. AI Translation by Nos from the Colloquia Scholastic Discord Channel.

Translation of Wardi, Samuelis. Opera nonnulla viz. determinationes theologicae, tractatus de justificatione, praelectiones de peccato originali. London: Sa. Gellibrand & Sa. Thompson, 1658.

Bio: DNB Writings: PRDL

Whitaker, William. Controversies Concerning the Eucharist (PDF). AI Translation by Josue (X; blog).

Translation of Whitakeri, Guilielmi. “Controversiae de eucharistia.” Pages 341–568 in Praelectiones de sacramentis in genere, & in specie de SS. baptismo & eucharistia. Quibus vniuersum negocium sacramentarium omnesque controuersiae cum veteres tum recentiores perspicuè, methodicè, solidè pertractantur […]. [Frankofurti]: Sumptibus I. Ammonii, 1624.

Bio: Wiki; DNB Writings: PRDL

════════════════════════════════════════════════════════════

For other translations, see those hosted at Reformed Books Online by Travis Fentiman.

Monergism had the following:

Polanus, Amandus. A Complete System of Christian Theology. AI Translation Hosted at Monergism.

Translated from von Polansdorf, Amando Polano. Syntagma theologiae christianae. Lombard Press.

Bio: Wiki; ADB

Writings: PRDL

August 11, 2025

An Index for the Sermons by Rev. Benjamin M. Palmer (1818–1902) in Two Volumes

Table of Contents

July 6, 2025

John Macpherson (1847–1902) on the Extent of the Atonement

§ 62. THE EXTENT OF THE ATONEMENT

LITERATURE.—Hodge, Systematic Theology, ii. 544–562. Cunningham, Historical Theology,³ Edin. 1870, ii. 323–370. Owen, Death of Death in the Death of Christ (1647), in Works, Edin. 1852, x. 157–428. Jenkyn, On the Extent of the Atonement in its Relation to God and the Universe, London, 1837. Candlish, The Atonement: Its Efficacy and Extent, Edin. 1867. Wardlaw, Nature and Extent of the Atonement in Christ, 2nd ed., Glasgow, 1844. Strong, Systematic Theology p 363 (1894), p. 421 f. Ebrard, Christliche Dogmatik, Königsberg, 1863, vol. ii. pp. 282–291. Macleod Campbell, The Nature of the Atonement, London, 1869, pp. 54–68.

A considerable amount of confusion and misunderstanding has resulted from failing to distinguish the questions of the extent of the atonement and the extent of its application. In many particular passages, and also in its general tenor, the New Testament represents the work of Christ as of universal importance and as having significance for the whole creation. No other interpretation can be put upon such passages as these: 1 John 2:2; 1 Tim. 2:6; 4:10; Tit. 2:11. Thus in several passages the death of Christ is said to be for salvation to all who believe (Rom. 3:22; John 17:20). It is the application by the Holy Spirit of the benefits of this death that is determined by God’s electing love in Christ. The atonement, which in consequence of its universal unlimited sufficiency affords a basis for the unrestricted offer of salvation, is in its application limited to those who under the Spirit’s guidance believe in Christ (John 17:9, 24; Eph. 1:4, 7, etc.). “Just as much sun and rain would be needed if only one farmer on earth were to be benefited, Christ would not need to suffer more if all were to be saved. The sufferings were not the payment of a pecuniary debt. Having endured the penalty of the sinner, justice permits the sinner’s discharge, but does not require it except as the fulfilment of a promise to his substitute, and then only upon the appointed condition of repentance and faith. The atonement is unlimited, and the whole human race might be saved by it; the application of the atonement is limited, as only those who repent and believe are actually saved by it.”¹ It is argued, on the other hand, that unbelief being itself a sin, Christ must have died for the unbelief of the unbeliever if He really died for all men, and that consequently all men should be saved. And Owen in particular has elaborately and ingeniously set forth the difficulties in which those who accept the doctrine of the substitutionary and satisfactory character of the atonement become involved when they say that Christ died for all men. The doctrine of a limited atonement, especially as set forth by Owen and Edwards, has been carefully examined and replied to by Dr. Macleod Campbell, who, concluding that the doctrine of a limited atonement is the true logical result of their doctrine of the nature of the atonement, rejects this view of the atonement altogether. The offensive conclusion, which seems so contradictory to such a Scripture saying as that of Heb. 2:9, according to which Christ tasted death for every man, results largely from the quantitative estimation of what Christ endured, and the tendency to give undue attention to the purely physical aspect of His sufferings. The scriptural way of looking at the death of Christ is so little quantitative that it can only regard that death as for the benefit of man, without opening up the question as to what individuals of the race might personally share in that benefit.

The scholastic divines were accustomed quite unduly to disintegrate the effects of Christ’s death so as to make the satisfaction rendered by Him correspond to the number of the elect, and to that number only. Some of them, indeed, are careful to point out that the sufficiency of Christ’s merits may be admitted, while their efficiency is denied. Even these, however, hesitate to say that Christ died sufficiently for all, and efficiently only for the elect. Turretine, along with several others whose high Calvinism is unimpeachable, affirms that this hypothetical sufficiency is potential, so that Christ’s death could avail for the reprobates, if God should will it to be so applied. “Satisfactio Christi posset dici sufficiens pro omnibus, si Deo ita visum fuisset.” But Wendelin¹ finds heresy even in the statement: “Christum etiam pro reprobis esse mortuum, non quidem ut liberarentur, sed ut possent liberari.” The general statement of the doctrine commonly accepted by the Reformed theologians is thus clearly expressed by Wendelin (I. xvii. 5, 4), “Christus non pro omnibus et singulis hominibus, sed pro solis clectis divinæ justitiæ satisfecit.” It seems peculiarly unfortunate that the question of election should in this way be introduced here. In the divine decree itself, the appointment of Christ as Saviour comes in the order of thought before the election as His of those who are to believe in Him (Rom. 8:29; Eph. 1:4). God has elected us in Christ and for Christ’s sake. The question, therefore, as to what Christ renders as satisfaction to God ought to be considered altogether apart from any distinctions among men as elect or non-elect, believers or unbelievers. His appointment is on behalf of man, He is sent into the world, He comes to save the lost. All this refers to the impetration or purchase of pardon apart from this application of that redemption to the individual by the grace of the Spirit, and the appropriation of it on the part of the individual by faith. It is interesting to notice the care which was taken by the members of the Westminster Assembly to avoid putting into the Confession any rigid statement of a doctrine of limited atonement. The great majority in the Assembly were undoubtedly in favour of the theory of a limited atonement in the strictest sense, but they certainly do not make this theory a part of the confessional statement. In the chapter on God’s Eternal Decree, where it is stated that God ordains the means whereby glory is secured to those elected to glory, they sum up their position thus: “Neither are any others redeemed by Christ, effectually called, justified, adopted, sanctified, and saved, but the elect only.” Here, I think, it is quite evident that the redemption spoken of is the impetration as distinguished from the application. If by “redeemed by Christ” we understood, “in the possession and enjoyment of the salvation purchased by Him,” we should have to regard all the subsequent clauses as explanatory or as giving the contents of the first. Indeed, these clauses are useless unless they can be regarded as co-ordinated as members in an ascending series, culminating in the application of all in salvation. The first stage, therefore, is described as redemption by Christ, that obtaining on His part by purchase which lays a foundation for all that follows. But what the Confession says is that the redemption which results in salvation is for the elect only. Dr. Cunningham says this would be stating a mere truism, but it is just such a truism as needs to be stated, which also holy Scripture condescends to state repeatedly and expressly.

The root-error which underlies all these attempts at subtle distinctions, and which occasions such laborious endeavours to guard against possible contradictions, is the failure to distinguish between expiation and reconciliation as different effects of Christ’s death.¹ The older divines very commonly confounded these two, and insisted that if Christ died for all, then all were reconciled, that the end of the impetration could be no other than the application. But, on the contrary, it ought to be observed that the cancelling of the guilt by expiation is a purely objective act, in which Christ, on behalf of sinful mankind, bears in His own Person the punishment due to sin. In regard to this objective element in the death of Christ, Scripture speaks of Christ as dying for all (1 Cor. 8:11; Heb. 10:29). Quite distinct from this is the reconciliation wrought between God and the individual sinner believing in Christ, and obtaining for reconciliation the benefit of His death. We have in this case no mere objective act as in expiation, but a subjective operation in the appropriation by faith of the benefit which the expiation had purchased. Modern theology, as represented by the most reverent and conscientious students of holy Scripture, shows itself averse to the introduction of the doctrine of election as a controlling principle in the system of Christian truth. The place occupied by that doctrine in Scripture proves that it was never intended to be so used. Hence prominence must be given to Christ’s incarnation as involving His interest in and His relation to the whole race of mankind. It seems indeed a very strange perversion to give prominence to those elected in Christ rather than to Christ in whom they are elected. And further, notwithstanding the elaborate arguments and party pleading of those who favour the narrower view, it seems impossible to advance any intelligible argument or to present any satisfactory ground for the universal offer of salvation, except on the assumption that in Christ’s death there has been made an expiation for sin satisfying to God, so that whosoever believeth finds that the work done by Him in whom he believes—the death which He endured—is for him before God a valid objective satisfaction, and that Christ died for all, so that all who believe might be saved.
_______________
1 Strong, Systematic Theology, p. 422.
1 Wendelin, Christiana Theologia, Amsterdam, 1750, p. 367. It was generally admitted, by Reformed and Lutherans alike, that the satisfaction of Christ was sufficient for the sins of all men objectively, abstractly, ideally, per se, quoad substantiam; but subjectively, according to the will and intention of God and Christ, only for the elect.
1 See Ebrard, Christliche Dogmatik, ii. 287 f.

John Macpherson, Christian Dogmatics (Edinburgh: T. & T. Clark, 1898), 362–67.

Pages

TAGS / LABELS

October 31, 2025

Some Reformed Retrieval PDFs and AI Translations

August 11, 2025

An Index for the Sermons by Rev. Benjamin M. Palmer (1818–1902) in Two Volumes

July 6, 2025

John Macpherson (1847–1902) on the Extent of the Atonement

Translate

NOTE

About Me

Total Pageviews

Links

Blog Archive

StatCounter