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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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Indeed, Scripture exhibits fully as clear evidence of its own truth5 as white and black things do of their color, or sweet and bitter things do of their taste.
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The disposition of the heart is man’s, but the preparation of the tongue is the Lord’s.” [Prov. 16:1, 9, conflated.] It is an absurd folly that miserable men take it upon themselves to act without God, when they cannot even speak except as he wills!
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There is nothing absurd in the doctrine, that though man is justified by faith, he is himself not only not righteous, but the righteousness attributed to his works is beyond their own deserts.
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When he would have Jonah cast into the sea, God sent a wind by stirring up a whirlwind [Jonah 1:4]. Those who do not think that God controls the government of the universe will say that this was outside the common course. Yet from it I infer that no wind ever arises or increases except by God’s express command. Otherwise
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And when Paul discusses the restoration of the image, it is clear that we should infer from his words that man is made to conform to God, not by an inflowing of substance, but by the grace and power of the Spirit. For he says that by “beholding Christ’s glory, we are being transformed into his very image… as through the Spirit of the Lord” [II Cor. 3:18], who surely works in us without rendering us consubstantial with God.
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There cannot be a surer rule, nor a stronger exhortation to the observance of it, than when we are taught that all the endowments which we possess are divine deposits entrusted to us for the very purpose of being distributed for the good of our neighbor.
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On the other hand, it is well known that a person never comes to the clear knowledge of himself unless he has first contemplated the face of the Lord, and afterward descended to consider himself.
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For as there exists in man something like a world of misery, and ever since we were stript of the divine attire our naked shame discloses an immense series of disgraceful properties every man, being stung by the consciousness of his own unhappiness, in this way necessarily obtains at least some knowledge of God. Thus, our feeling of ignorance, vanity, want, weakness, in short, depravity and corruption, reminds us (see Calvin on John 4:10), that in the Lord, and none but He, dwell the true light of wisdom, solid virtue, exuberant goodness.
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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.
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In this sense, Calvin did assert a belief in “free will,” which, for Calvin, amounted not to a human's natural ability to choose what is good but to his voluntary choice to do what is evil. Because of the fallenness of human nature, the only freedom of the human will, apart from grace, is the freedom from righteousness.
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Accordingly, the knowledge of ourselves not only arouses us to seek God, but also, as it were, leads us by the hand to find him.
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Daniel and Paul foretold that Antichrist would sit in the temple of God (Dan. 9:27; 2 Thess. 2:4); we regard the Roman Pontiff as the leader and standard-bearer of that wicked and abominable kingdom.[541] By placing his seat in the temple of God, it is intimated that his kingdom would not be such as to destroy the name either of Christ or of his Church.
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Augustine is so wholly with me, that if I wished to write a confession of my faith, I could do so with all fullness and satisfaction to myself out of his writings.
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The characteristic of a true sovereign is, to acknowledge that, in the administration of his kingdom, he is a minister of God. He who does not make his reign subservient to the divine glory, acts not the part of a king, but a robber.
topics: government  
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in Augustine with this expression, - "God crowns not our merits but his own gifts; and the name of reward is given not to what is due to our merits, but to the recompense of grace previously bestowed?
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God has not rendered you due punishment, but bestows upon you unmerited grace. If you wish to be an alien from grace, boast your merits," (in Psa 70) Again, "You are nothing in yourself, sin is yours, merit God's. Punishment is your due; and when the reward shall come, God shall crown his own gifts, not your merits,
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If you shall be paid what you deserve, you must be punished. What then happens? God has not rendered you the punishment you deserve, but bestows undeserved grace. If you would be estranged from grace, boast of your own merits.” Again: “Of yourself you are nothing. Sins are your own, but merits are God’s. You deserve punishment, and when the reward comes he will crown his own gifts, not your merits.
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It is now clear that faith is a singular pledge of paternal love, treasured up for the sons whom he has adopted.
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Psalm (145)
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Faith rests not on ignorance, but on knowledge.
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