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John Murray

John Murray

      Professor John Murray, a native of Scotland, studied at Princeton Theological Seminary under J. Gresham Machen and Geerhardus Vos.

      He taught systematic theology at Westminster Theological Seminary from 1930 to 1966, and was an early trustee of the Banner of Truth. Besides the material in the four-volume Collected Writings, his primary published works are a commentary on Romans, Redemption Accomplished and Applied, Principles of Conduct, The Imputation of Adam's Sin, Baptism, and Divorce.

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In regard to the present question, while it explains what our duty is it teaches that the power of obeying it is derived from the goodness of God, and it accordingly urges us to pray that this power may be given us.
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Wherefore, when we wander and go astray, we are justly shut out from every species of excuse, because all things point to the right path. But while man must bear the guilt of corrupting the seed of divine knowledge so wondrously deposited in his mind, and preventing it from bearing good and genuine fruit, it is still most true that we are not sufficiently instructed by that bare and simple, but magnificent testimony which the creatures bear to the glory of their Creator. For
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The decree is dreadful indeed, I confess.
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Let us imagine, for example, a merchant who, entering a wood with a company of faithful men, unwisely wanders away from his companions, and in his wandering comes upon a robber’s den, falls among thieves, and is slain. His death was not only foreseen by God’s eye, but also determined by his decree. For it is not said that he foresaw how long the life of each man would extend, but that he determined and fixed the bounds that men cannot pass [Job 14:5]. Yet
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Faith acquires what the Law requires; nay, the Law requires, in order that faith may acquire what is thus required; nay, more, God demands of us faith itself, and finds not what he thus demands, until by giving he makes it possible to find it.
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error can never be eradicated from the heart of man until the true knowledge of God has been implanted in it
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By piety I mean that union of reverence and love to God which the knowledge of his benefits inspires.
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By these words it is plain he does not make love the cause of forgiveness, but the proof of it.
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Now God’s image is the perfect excellence of human nature which shone in Adam before his defection, but was subsequently so vitiated and almost blotted out that nothing remains after the ruin except what is confused, mutilated, and disease-ridden. Therefore in some part it now is manifest in the elect, in so far as they have been reborn in the spirit; but it will attain its full splendor in heaven.
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As all future events are uncertain to us, so we hold them in suspense, as if they might incline to one side or the other. Yet in our hearts it nonetheless remains fixed that nothing will take place that the Lord has not previously foreseen.
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All the Apostles abound in exhortations, admonitions and rebukes, for the purpose of training the man of God to every good work, and that without any mention of merit. Nay, rather their chief exhortations are founded on the fact, that without any merit of ours, our salvation depends entirely on the mercy of God.
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This renewal, indeed, is not accomplished in a moment, a day, or a year, but by uninterrupted, sometimes even by slow progress God abolishes the remains of carnal corruption in his elect, cleanses them from pollution, and consecrates them as his temples, restoring all their inclinations to real purity, so that during their whole lives they may practice repentance, and know that death is the only termination to this warfare.
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Christ descended to us, to bear us up to the Father, and at the same time to bear us up to himself, inasmuch as he is one with the Father.
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It is not denied that there is room for improvement; but what I maintain is, that the nearer any one approaches in resemblance to God, the more does the image of God appear in him. That believers may attain to it, God assigns repentance as the goal towards which they must keep running during the whole course of their lives.
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This far, indeed, we differ from each other, in that everyone appropriates to himself some peculiar error; but we are all alike in this, that we substitute monstrous fictions for the one living and true God—
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Let us move forward according to the measure of our resources and pursue the path we have begun to walk. None of us will move forward with so little success that we will not make some daily progress in the way. Therefore, let us keep trying so that we might continually make some gains in the way of the Lord, and neither let us despair over how small our successes are. For however much our successes fall short of our desire, our efforts aren't in vain when we are farther along today than yesterday.
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From the power of God we are naturally led to consider his eternity since that from which all other things derive their origin must necessarily be selfexistent and eternal. Moreover,
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men are never duly touched and impressed with a conviction of their insignificance, until they have contrasted themselves with the majesty of God. Frequent
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But be it so that public error must have a place in human society, still, in the kingdom of God, we must look and listen only to his eternal truth, against which no series of years, no custom, no conspiracy, can plead prescription.
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Without knowledge of self there is no knowledge of God. Nearly all the wisdom we possess, that is to say, true sound wisdom consists of two parts: the knowledge of God and of ourselves.
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