Posts Tagged ‘Confession of Faith’

Website Update! More Pdf’s!

Just wanted to let everyone know that I have done another major update to my website. However, it isn’t as big as the one I announced a week or so ago. By the way, if you haven’t seen the newly designed site, then check it out here. Every url to every page has slightly changed, so be sure to book mark the site.

Now for the update: When you build a site offline, then you have to build every single page separately. This means that whatever is on your tool bars or side bars has to remain consistent because if it changes, if you get one broken link, then every toolbar or side bar has to be fixed on every single page. It is not like a site built online, whereby you fix the broken link on your tool bars or side bars in one place and it fixes the tool bar or side bar for every page. The reason being is that the online tool bars or side bars are the same for every page. In other words, you have a tool bar or side bar that is one unit which is used on every page. Considering I have around 34 pages, then what I link on the tool bar or side bar needs to remain consistent, in order that I have no broken links on these bars.

Therefore, this past weekend I have finished editing and building 60 pdf books consisting of catechisms, creeds, confessions, and Church councils. All 60 pdf’s contain my own personal title page. All 60 pdf’s have been uploaded and linked to my creeds-confessions page. Therefore, if you would like to download some catechisms, creeds, confessions, and Church councils, then please visit my page here. Some of these are linked to my tool bars, so I wanted them to stay linked.

Some of these documents are not found on your average website, so download and peruse them in your ministry or for personal study.

Here is a list of what has been placed up over the weekend:


Catechism of the Waldenses (Pdf)

The Larger Catechism by Martin Luther 1529 (Pdf)

The Small Catechism by Martin Luther 1529 (Pdf)

The Catechism of the Church of Geneva by John Calvin 1545 (Pdf)

The Heidelberg Catechism 1563 (Pdf)

The Westminster Larger Catechism 1647 (Pdf) Put in Scripture proofs when I have time

The Westminster Shorter Catechism: Scripture proofs 1649 (Pdf)

A Catechisme for Babes, or, Little Ones by H. Jessey 1652 (Pdf)

A Short Catechism About Baptism by John Tombes 1659 (Pdf)

Instruction for the ignorant , John Bunyan’s Catechism 1675 (Pdf)

The Baptist Catechism–Keach’s Catechism 1677 (Pdf)

The Orthodox Catechism 1680 (Pdf)

The 1695 Baptist Catechism (Pdf)

The Philadelphia Baptist Catechism 1742 (Pdf)

A Catechism for Girls and Boys 1798 (Pdf)

Gadsby’s Catechism 1800 (Pdf)

A Catechism or Instructions for Children & Youth 1810 (Pdf)

The Baptist Catechism-Charleston Association of 1813 (Pdf)

Baptist Scriptural Catechism by Henry Clay Fish, D. D. 1850 (Pdf)

A Puritan Catechism with Proofs Compiled by C. H. Spurgeon 1855 (Pdf)

A Brief Catechism of Bible Doctrine by James P. Boyce, D. D. About 1872 (Pdf)

A Catechism of Bible Teaching by John Broadus 1892 (Pdf)

A Collection of Baptist Catechisms (Pdf)



The Schleitheim Confession 1527 (Pdf)

Anabaptist Confessions of Faith (Pdf)

The Augsburg Confession by Philip Melanchthon 1530 (Pdf)

The Second Helvetic Confession 1536 (Pdf)

The Scots Confession of 1560 (Pdf)

The Belgic Confession 1561 (Pdf)

Thirty Nine Articles of Religion 1571 (Pdf)

John Spilsbury and His Confession (Pdf)

Early English Baptist Associational Confessions (Pdf)

English Baptist General Confessions (Pdf)

English Baptist Separatists Confessions (Pdf)

London Baptist Confession of 1644 (Pdf)

The First London Baptist Confession of Faith 1646 Edition (Pdf)

An Appendix to a Confession of Faith, Benjamin Cox 1646 (Pdf)

The Westminster Confession of Faith 1647 (Pdf)

The Faith and Practice of Thirty Congregations 1651 (Pdf)

The True Gospel Faith Declared According to the Scriptures 1654 (Pdf)

Midland Confession of Faith 1655 (Pdf)

The Somerset Confession of Faith 1656 (Pdf)

1677-89 London Baptist Confession of Faith (Pdf)

Principles of Faith of the Sandy Creek Association (Pdf)

The Philadelphia Confession 1742 (Pdf)

Carter Lane Declaration of Faith 1757 (Pdf)

1833 New Hampshire Confession (Pdf)

The Abstract of Principles at adoption of charter by Southern Baptist Theological Seminary 1858 (Pdf)

American Baptist Confessions (Pdf)



The Definition of the Council of Chalcedon 451 (Pdf)

The Canons of the Council of Chalcedon 451 (Pdf)

Council of Orange 529 A.D. (Pdf)

The Canons of Dordt 1618-1619 (Pdf)



Apostles Creed (Pdf)

The Nicene Creed (Pdf)

The Anthanasian Creed (Pdf)



The 95 Theses of Martin Luther (Pdf)

The Smalcald Articles-Luther 1537 (Pdf)

The TABLE-TALK of Martin Luther 1566 (Pdf)



What is Catechism? by Zacharias Ursinus 1563 (Pdf)

Jesus is the Answer: Joel Osteen

by Tom Nettles

“A Tattered Vestige of a Formerly Robust Faith”

Recently I found an evangelistic appeal that closed a book by a well-known American pulpiteer. He always, according to his nomenclature, wants to “provide the audience an opportunity to make Jesus the Lord of their lives,” and, as in his spoken medium, suggested the need of his reader and a prayer as a fitting response to his message.

“Are you at peace with God? A void exists in every person’s heart that only God can fill. I’m not talking about joining a church or finding religion. I’m talking about finding life and peace and happiness.” Having established the need….




Read the entire article here.

Partial Recoveries Encourage Relapses

by Tom Nettles

I have tried to establish a narrative illustrating the factors that have altered American evangelicalism in the last two centuries and the way in which Baptists in the South experienced the change. The purpose of this series has been to give an interpretive background to the differences of doctrinal perception presently experienced between Calvinists and non-Calvinists in the Southern Baptist Convention.

We began with the conversion of Ann and Adoniram Judson to Baptist views. We viewed their commitment to truth, to the doctrines of grace, and to the glory of the triune God as expressive of evangelical commitments in general and Baptist ideals in particular in the first two decades of the nineteenth century. These views, given fullest confessional expression in the Charleston Association Confession of Faith, were shared by most writers, teachers, and preachers among Southern Baptists until the waning of the nineteenth century and the dawning of the twentieth.




Read the entire article here.

Keep a Close Watch . . . On the Teaching: Tom Nettles Responds to Trevin Wax’s Post

By Tom Nettles

I think there has been a misunderstanding. Trevin Wax is concerned that I am writing off my non-Calvinist brethren as “on the same plane of theological degeneracy as man-centered liberals.” He then compares that to the non-Calvinist argument that all Calvinists have the seeds of hyper-Calvinism ready to blossom in their breast. Both types of argumentation are then chastised. Wax gives advice that we recognize how good for each other we actually are. Perhaps in another post, in a different context, I would argue exactly what he presents me as arguing here – that Arminianism and other types of non-Calvinism do harbor a philosophical stance that more easily invites a humanistic/naturalistic approach to religious studies, biblical studies, and doctrinal development.

That was not this post, however. His concerns about any purpose to “chase out brothers and sisters who are not of the same theological persuasion,” I would suppose, are more aimed at the non-Calvinist than the Calvinist. They certainly have more experience at that in the Southern Baptist context than do the Calvinists and exercised that option, in my opinion, in confessionally sound ways during the decades of the Conservative Resurgence. Even now, unless we want another situation of sign but don’t believe culture on our hands, by-laws at Southern Baptist institutions require certain confessional commitments; to ignore these would be a failure of stewardship before God and Southern Baptists. J. P. Boyce’s discussion of the three-fold level of confessional knowledge and responsibility that he proposed in his Three Changes in Theological Institutions has genuine relevance on this issue.




Read the entire article here.

John Clarke

John Clarke, one of the most eminent men of his time, and a leading spirit among the founders of Rhode Island, was, according to the best authorities, born in Suffolk, England, Oct. 8, 1609. His father’s name was Thomas, to whom belonged a family Bible which is still in existence and contains a family record. His mother, Rose Herrige, was of an ancient Suffolk family. The tradition that he was a native of Bedfordshire may have had its rise from the fact that there he married his first wife, Elizabeth, daughter of John Harges, Esq. To receive a legacy given her by her father out of the the manor of Wreslingworth, Bedfordshire, he signed a power of attorney, March 12, 1656, styling himself John Clarke, physician, of London. During his youth he received a careful training, and shared in the intellectual quickening of the period, though at what university he was graduated is not know. His religious and political convictions closely identified him with that large and growing body of men who bravely sought to limit kingly prerogative, and to throw around the personal liberty of subjects the protection of constitutional safeguards. He was indeed a Puritan of the Puritans. All efforts to reform abuses in either church or state proving abortive, he directed his footsteps toward the New World, arriving at Boston in the month of November, 1637.

A bitter disappointment, however, awaited him. The Antinomian controversy had just culminated, and one of the parties was being proscribed. Differences of opinion he expected to find on these Western shores, but he was surprised to find, as he tells us, that men “were not able to bear each with other in their different understandings and consciences as in these utmost parts of the world to live peaceably together.” Since the government at Boston was as repressive and intolerant as that from which he had just fled, he proposed to a number of the citizens, for the sake of peace, to withdraw and establish themselves elsewhere, and consented to seek out a place. He had boldly resolved to plant a new colony, and upon a new basis; to incorporate into its foundation principles hitherto deemed impracticable, and even subversive of government, and indeed of all order.

The choice company he had gathered signed, March 7, 1638, the following compact: “We, whose names are underwritten, do here solemnly, in the presence of Jehovah, incorporate ourselves into a Body Politic, and as he shall help, will submit our persons, lives, and estates unto our Lord Jesus Christ, the King of Kings and Lord of Lords, and to all those perfect and most absolute laws of his given us in his Holy Word of truth, to be guided and judged thereby.” They found in the Word of God warrant for their civil government, and claimed for it divine authority. It was, nevertheless, “a democracy or popular government,” and no one was “to be accounted a delinquent for doctrine.” Liberty of conscience was most sacredly guarded. The magistrate was to punish only “breaches of the law of God that tend to civil disturbance.” The largest personal freedom consistent with stability of government was provided for. There are good reasons for believing that to the hand of Mr. Clarke this initial form of government must be traced.

The place selected for the colony was an island in the Narragansett Bay, known by the Indians as Aquidneck, but subsequently named Rhode Island, which, Neal says, “is deservedly called the paradise of New England.” The lands were obtained by purchase of the aborigines, the deed bearing date 24th March, 1638, the settlers “having bought them off to their full satisfaction.” At first established at the north end of the island, the government was, the following April, transferred to the south end, which received the name of Newport. When in 1647 the island was united, under the charter of 1643, in a confederacy with the other towns included in what afterwards became the State of Rhode Island, the government of the united towns was framed by some one on the island. It is generally supposed, and for good reasons, that Mr. Clarke was the author of the government framed, both of the code of laws and of the means of enforcing it. “From the islanders,” says Gov. Arnold in his history, “had emanated the code of law, and to them it was entrusted to perfect the means of enforcing the code.” The code, which has received from most competent judges the highest praise, concludes with these words:

“And otherwise than thus what is herein forbidden, all men may walk as their consciences persuade them, every one in the name of his God. And let the saints of the Most High walk in this colony without molestation, in the name of Jehovah, their God, for ever and ever.”

While constantly busy with the affairs of state, Mr. Clarke did not neglect the higher claims of religion. He is spoken of by early writers as the religious teacher of the people, and as such from the beginning. A church was gathered in 1638, probably early in the year, of which Mr. Clarke became pastor of teaching elder. He is mentioned (1638) as “preacher to those of the island,” as “their minister,” as “elder of the church there.” Mr. Lechford writes in 1640, after having made a tour through New England, that “at the island …there is a church where one Master Clarke is pastor.” On his return to England, he adds, when revising his manuscript for the press, that he heard that this church is dissolved. A report had doubtless reached him on the controversy which had arisen on the island respecting the authority of the Bible and the existence upon earth of a visible church, when some became Seekers and afterwards Quakers.

Missionary tours were made in various directions, an numbers were added to the church from sections quite remote, as from Rehoboth, Hingham, Weymouth. Some of them continued to live at a distance. One of these was William Witter, whose home was in Lynn. Becoming infirm he was visited by his pastor, Mr. Clarke, in 1651, who reached his house the 19th of July, accompanied by Obadiah Holmes and John Crandall, elders in the church. The three visitors were summarily arrested, and without there being produced “either accuser, witness, jury, law of God, or man,” were sentenced. They were each to pay a fine, “or else to be well whipped.” Some one unknown to him paid, it is said, Mr. Clarke’s fine of twenty pounds. At any rate he was, after a detention reaching into the middle of August, set free as summarily as he had been apprehended. He had hoped for the sake of the truth that there might be a public disputation, his last communication on the subject to the governor and his advisers being dated from prison, 14th August. Though disappointed in this hope, the results of the visit were far-reaching and most gratifying. Many eyes were opened to the truth, and “divers were put upon a way of inquiry.”

Meanwhile the colony was in peril, its government in jeopardy, and its very life threatened. On his return from Lynn he was importuned to go to England and represent the infant colony at the English court, and, complying with the request, set said in November, 1651. The following year, 1652, his famous word in defense of liberty of conscience, entitle “Ill News from New England,” etc., was published in London. The immediate object of his visit–the revocation of Gov. Coddington’s commission–having been attained, he continued to reside abroad to watch over the imperiled interests of the unique State, and succeeded not only in parrying the attacks of enemies, but in gaining for it a substantial advantage over its older and more powerful rivals. The boundaries of the State were even enlarged.

The charter obtained in 1663 guaranteed to the people privileges unparalleled in the history of the world. It is an evidence of his skill in diplomacy that he could obtain from King Charles, against the earnest prayers of the older colonies, a charter that declared “that no person within the said colony, at any time hereafter, shall be anywise molested, punished, disquieted, or called in question for any differences of opinion or matters of religion.” In the second of two addresses presented to the king he said respecting his colony, that it desires “to be permitted to hold forth in a lively experiment that a flourishing civil state may stand, yea, and best be maintained, and that among English spirits, with a full liberty of religious concernments.” To these labors in England his colony was deeply indebted, owed indeed is existence. Yet they have never been duly appreciated, nor have the difficulties environing his way been sufficiently considered. The consummate fruit of his toils–the securing of the great charter– has even been ascribed to another, as indeed have also the results of other of his labors. The charter was received by the colony with public demonstrations of great joy.

His return home in July, 1664, after an absence of more than twelve years, was hailed with delight. He was immediately elected to the General Assembly, and re-elected year by year until 1669, when he became deputy-governor, and again in 1671. During these years he performed much important public service; was in 1664 the chief commissioner for determining the western boundary of the State, and the same year chairman of a committee to codify the laws; two years later he was appointed along “to compose all the laws into a good method and order, leaving out what may be superfluous, and adding what may appear unto him necessary.” Although he retired from public life in 1672, his counsels were still sought in emergencies. Only six days before his death he was summoned to attend a meeting of the General Assembly, which desired “to have the advice and concurrence of the most judicious inhabitants in the troublous times and straits into which the colony has been brought.” He died suddenly, April 20, 1676, leaving most of his property in the hands of trustees for religious and educational purposes. His last act was in harmony with one of the first on the colony’s records, which was to establish a free school, said to have been the first in America, if not in the world.

He was a man of commanding ability, and from first to last planned wisely and well for his colony. His endowments of both mind and heart were of a very high order. He was “an advanced student of Hebrew and Greek.” Arnold says, “He was a ripe scholar, learned in the practice of two professions, besides having had large experience in diplomatic and political life…With all his public pursuits, he continued the practice of his original profession as a physician, and also retained the pastoral charge of his church.”

He left a confession of his faith, from which it appears that he was strongly Calvinistic in doctrine. His views of Christian doctrine have been pronounced “so clear and Scriptural that they might stand as the confession of faith of Baptists to-day, after more than two centuries of experience and investigation.” He has, and perhaps not inaptly, been called the “Father of American Baptists.” And his, it has been claimed, “is the glory of first showing in an actual government that the best safeguards of personal rights is Christian law.” Allen (Bio. Dict.) says,

“He possessed the singular honor of contributing much towards establishing the first government upon the earth which gave equal liberty, civil and religious, to all men living under it.” Backus: “He was a principal procurer of Rhode Island for sufferers and exiles.” Bancroft: “Never did a young commonwealth possess a more faithful friend.” Palfrey, although ungenerous unjust in his judgments upon Rhode Island affairs and Rhode Island men, and especially toward Mr. Clarke, is constrained to admit that he “had some claim to be called the father of Rhode Island;” and that “for many years before his death he had been the most important citizen of his colony.” Arnold says he was “one of the ablest men of the seventeenth century.” “His character and talents appear more exalted the more closely they are examined.”

See, for fuller details, besides general histories, especially Backus’s “History of the Baptists,” second edition, a sketch of his life and character by Rev. C. E. Barrows, in the Baptist Quarterly for 1872 (Vol. vi. pp. 481-502); for a vigorous discussion of his place in history, articles in the same periodical for 1876 (Vol. x. pp. 181-204, 257-281), by Prof. J. C. C. Clarke, under the title of “The Pioneer Baptist Statesman”; for a thorough review of the visit to Lynn and the adverse criticisms thereon, a pamphlet of 39 pages, by H. M. King, D. D., published in 1880. A full memoir of Mr. Clarke’s life and times is still a desideratum.

Cathcart’s Baptist Encyclopedia


Source [Reformed Reader]

A Response to Trevin Wax: Does Moving Away from Calvinism Necessarily Lead to Liberalism?

by Guest Blogger

[The following is a guest post by Jared Longshore. Jared is a pastor at Grace Baptist Church in Cape Coral, FL, a PhD candidate at SBTS, and blogger at]

***I sent this to Trevin before posting, and he in turn has sent me a very thoughtful and brotherly response. Trevin’s response has helped me to express myself more clearly and refine my critique of his post. May such a spirit continue to mark our conversations about these things in the SBC.

I thank God for the work of Trevin Wax on the Gospel Coalition blog. I have thoroughly enjoyed reading his posts and will continue to do so. I believe his recent post, “Does Moving Away From Calvinism Necessarily Lead to Liberalism?” in which he questions Dr. Tom Nettles’ post “Here’s The Point: Calvinists and Non-Calvinists in the SBC” provides an opportunity to consider the place of theological dialogue in our cooperative mission. I stand in whole-hearted agreement with Trevin when he says his aim is “strengthening our ties of cooperation for mission.” But I think there are certain principles in his response that, if adopted, might stunt both our theological growth and cooperation for mission. Since Trevin has offered his thoughts, I offer my own in four principles that I believe he has overlooked in his response to Nettles. These principles are, I think, essential to strengthening Southern Baptist ties for ministry and missions.




Read the entire article here.

Trevin Wax Responds to Nettles Article: Does Moving Away from Calvinism Necessarily lead to Liberalism?

by Trevin Wax

In the past decade, Southern Baptists have engaged in an ongoing conversation about the rise of Calvinism within our churches and seminaries, and whether this development should be embraced or resisted. Several years ago, a committee with representatives from both sides came together and released a document explaining how Calvinists and non-Calvinists can coincide peacefully within the Convention.

I realize that many of my readers are not Southern Baptists and may not be interested in these conversations. Likewise, many within the Convention see this debate as an irrelevant, intramural squabble. If you’re in one of those categories, please bear with me today. Every now and then, I post some thoughts about the debate, always (hopefully) with the aim of strengthening our ties of cooperation for mission. That’s my aim with this post as well.

Last week, Dr. Tom Nettles wrote a post for the Founders blog that took issue with one of the claims in the “Traditionalist Statement” put together by non-Calvinist Southern Baptists: “For almost a century,” the statement says, “Southern Baptists have found that a sound, biblical soteriology can be taught, maintained, and defended without subscribing to Calvinism.”




Read the entire article here.

Here’s The Point: Calvinists and Non-Calvinists in the SBC

by Tom Nettles

For some time now, my blog posts have pursued an inquiry of how non-Calvinists and Calvinists among Southern Baptists have come to be involved in a public conversation on their respective positions. I have tried to track the historical development of the non-Calvinist position. In this final submission on this series, I interact with the confessional summary provided by a group of leading Southern Baptist non-Calvinists in a document entitled A Statement of the Traditional Southern Baptist Understanding of God’s Plan of Salvation. The position of the Calvinistic Southern Baptists can be found in the confession of the Charleston Baptist Association (1767), or the Georgia Baptist Association (1790), or the confession of the Mississippi Baptist Association (1807).

The Statement claims, “For almost a century, Southern Baptists have found that a sound, biblical soteriology can be taught, maintained, and defended without subscribing to Calvinism.”




Read the entire article here.

Dr. Renihan’s Exposition of the entire 1st LBC 1644/1646 [3 Videos]

December 22, 2013 2 comments

Three videos from IRBS [The Institute of Reformed Baptist Studies] Continuing Education classes have been posted of Dr. James Renihan’s Exposition of the First London Baptist Confession of Faith:









Source: [] Visit this link for the videos 

Concerning Creeds

A Christian’s creed should enlarge, and not diminish, up to the last utterance of revelation in order that each article might be transmitted into experience. A church with a little creed is a church with a little life. The more divine doctrines a church can agree on, the greater its power, and the wider its usefulness. The fewer its articles of faith, the fewer its bonds of union and compactness.

The modern cry: “Less creed and more liberty,” is a, degeneration from the vertebrate to the jellyfish, and means less unity and less morality, and it means more heresy. Definitive truth does not create heresy – it only exposes and corrects. Shut off the creed and the Christian world would fill up with heresy unsuspected and uncorrected, but none the less deadly.

Very solemnly I would warn the reader against any teaching that decries doctrines, or which would reduce the creed of the church into two or three articles.

B. H. Carroll  Interpretation of the English bible Colossians, Ephesians, Hebrews