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The ‘Word of God’ and quotes from Reformers via social media Pt 3

In my first post I discussed a strange phenomenon or development which occurred while I was driving over the road last year, namely: that many on social media which call themselves Christians, have developed an antipathy for the Words of God. You can read my first post here. In my second post I went on to discuss the quoting of ‘Reformers, creeds, confessions, and men who are for the more part theologically sound in the things of God.‘ You can read that post here.

In my last post I had two primary questions concerning the quoting of ‘Reformers, creeds, confessions, and men who are for the more part theologically sound in the things of God.‘ I covered the first question in my last post, which was:

First. Why have Christians, especially Reformed Christians stopped reading quotes from men who have come before us or creeds and confessions?

My goal today is to discuss the second question which is:

Secondly. Why does the only attention they (my quotes) draw is a negative comment, instead of reading them in context?

In answering this question I will state that I believe many think of themselves as grown up or beyond the scope of learning anything new from men who have come before us. In other words, they took their baby steps with Calvin, Luther, Knox, Spurgeon, and so forth, and now they need something deeper. I have talked to many Pastors/theologians on social media. Some of these were prideful and wouldn’t give me much of their time because I didn’t have that degree abbreviation associated with my name. Many of these are no longer on my friends list because they fell into some heinous sin, which brought shame on the name of Christ. The heinous sin which brought shame on the name of Christ wasn’t their downfall. Their downfall was the primary, underlying, main sin which they clung too and that was the sin of pride.

The main and primary reason of which I believe that my quotes draw a negative comment is because of laziness. That is right. I said that it is because of laziness. In other words, because we live in a society that is fast paced, we do not take the time to search a quote out and read it in context, to see if it is reading differently than what we perceive it to read. When I post a comment to social media it is not some obscure comment of which I searched the net and found. I list all the credentials under it in order that anyone who reads it may be able to go back and read it in context. Again, I list the author of the comment, the publisher of the book, the name of the book, and the exact page number where it may be found in the book from which the quote was taken. Just as we do not interpret a single scripture by itself, but instead interpret it in the light of context and the whole council of God, even so we should not interpret a single quote in isolation.

Another reason my quotes draw a negative comment is because it is not from that persons theological camp. A Baptist doesn’t think the quote is good because it isn’t from a Baptist theologian and a Paedobaptist doesn’t think the quote is good because it isn’t from a Paedobaptist. I once had a Covenanter state that we should only quote from our own theological camp. I even had one person tell me that I shouldn’t be quoting from Sir Isaac Newton’s: ‘Observations of the Prophecies of Daniel and the Apocalypse of St. John.‘ I asked them, ‘Why not?’ They said, ‘Don’t you realize that he was a Unitarian?’ It is funny that John Gill didn’t seem to mind quoting from him in his ‘The Sure Performance of Prophecy.

There may be other reasons why my quotes draw a negative comment, but I will conclude with this reason:

My quotes draw a negative comment because words have changed meaning or have bad connotations attached to them. For instance, many Baptists will not use the word ‘sacraments,’ when speaking of Baptism and the Lord’s Supper because of the use of the term ‘sacraments’ among Roman Catholics. These Baptists prefer to use the term ‘ordinances.’ Many of them do not realize that the seventeenth century Baptists used the term ‘sacraments’ when they wrote concerning Baptism and the Lord’s Supper.

For instance: A few weeks ago I placed a quote up be Martin Luther and a brother of whom I highly respect and love, had a problem with one of Luther’s words. Now to be fair and honest, I probably should not have quoted from Luther’s Table Talk. This book, which was not written by Luther, but by his students, possibly should be read primarily for entertainment, due to the fact that the material contained therein is second hand testimony. Roman Catholics like to attack the writings of Luther. It usually falls on deaf ears when you point out that Luther didn’t write the Table Talk. However, a honest, recent Roman Catholic scholar pointed out that the Table Talk does not qualify unconditionally as a primary source. He stated, “the real distortion of the Luther image occurred with the Table Talk.”[1] This is because the Table Talk was written by Luther’s students. Luther had students who stayed in his house and as they gathered around meals or took walks in the garden, Luther would expound on questions or topics, of which were brought up by his students or his friend. Therefore, being notes on what Luther said, they cannot and should not be read as actual quotes from Luther.

However, I did quote from the Table Talk and here is the quote:

“A good preacher should have these properties and virtues: first, to teach systematically; secondly, he should have a ready wit; thirdly, he should be eloquent; fourthly, he should have a good voice; fifthly, a good memory; sixthly, he should know when to make an end; seventhly, he should be sure of his doctrine; eighthly, he should venture and engage body and blood, wealth and honor, in the word; ninthly, he should suffer himself to be mocked and jeered of every one.”

My theological friend responded with 1 Timothy 3:1-7. This list in 1 Timothy are the qualifications for the office of Bishop or Overseer. There is a vast difference between listing the qualifications of an office and listing good qualities which could reside in those holding the office. However, I do recognize that Paul also includes qualities that should reside in those who are seeking this office. So even if Luther did actually make this comment to his students, nevertheless, the qualities or properties for a good preacher which are listed, are not bad in and of themselves. Also the very next paragraph is a qualifier or explains why Luther may have made this comment and that is why my theological friend should have searched the matter out and seen why Luther may have made the comment found above. Here is the next paragraph from the Table Talk:

“The defects in a preacher are soon spied; let a preacher be endued with ten virtues, and but one fault, yet this one fault will eclipse and darken all his virtues and gifts, so evil is the world in these times. Dr. Justus Jonas has all the good virtues and qualities a man may have; yet merely because he hums and spits, the people cannot bear that good and honest man.”

Notice that the Table Talk, if it be Luther’s actual words or not, states that the defects in a preacher are soon spied out, even though the minister may have ten good virtues. And the Table Talk lists an example of a minister who had all good qualities, except for the fact that he hummed and spit while he preached and the congregation could not bare that. (Examples from other theologians will be found below stating some of the same things the Table Talk does concerning the use of the voice in preaching.)

My theologian friend admitted that some of the qualities listed in the above quote for a good preacher are good qualities, but God never expects a man to be eloquent nor to have a good voice. This word ‘eloquent‘ I believe is what really had him up in arms over the quote. This is due to what I stated above, namely that when evil or bad connotations get attached to a word, then people will not use or accept that word.

Some believe that when Paul stated: ‘And I, brethren, when I came to you, came not with excellency of speech or of wisdom, declaring unto you the testimony of God. 1 Cor. 2:1, that he was stating that he did not come to them with eloquent preaching. Now if we define eloquence as the Corinthians did, then certainly Paul did not come to the Corinthians with rhetorical speech of the art of sophistry. The art of oratory was huge among the Corinthians. If someone had a problem in court with one of the members of their community, then they would hire them an orator to speak for them. The content was not as important as the rhetoric. If the speech was beautiful and eloquent, then it would captive the audience and move them towards the point of view of the one who had hired them. Certainly Paul did not come to Corinth with this form of rhetoric, However, if eloquence is taken in its basic definition of ‘fluent or persuasive speaking or writing,’ who could argue that Paul wasn’t eloquent? For certainly no more eloquence could be found in words than the words he wrote the Corinthians:

1Co 2:1-7 And I, brethren, when I came to you, came not with excellency of speech or of wisdom, declaring unto you the testimony of God. For I determined not to know any thing among you, save Jesus Christ, and him crucified. And I was with you in weakness, and in fear, and in much trembling. And my speech and my preaching was not with enticing words of man’s wisdom, but in demonstration of the Spirit and of power: That your faith should not stand in the wisdom of men, but in the power of God. Howbeit we speak wisdom among them that are perfect: yet not the wisdom of this world, nor of the princes of this world, that come to nought: But we speak the wisdom of God in a mystery, even the hidden wisdom, which God ordained before the world unto our glory:

So when the Table Talk uses the expression ‘eloquence‘ it is not stating that a good preacher must be gifted in rhetorical speech, but must be eloquent in the subject of which he is speaking.

I will close this article with a few quotes:

Tell me what you think in the comment section below.

Notice that Ames speaks about a ministers speech, gestures, and voice while preaching:

Concerning delivery, Ames advises that speech and gestures should be: “completely spiritual, flowing from the from the very heart; showing a man very conversant in exercises of piety, who also has persuaded himself beforehand, and thoroughly settled in his own conscience, those things to which he endeavours to persuade others; and into which, finally, there is Zeal, Charity, Mildness, Freedom, and Humility, with grave authority. The pronouncing of the speech must be both natural, familiar, clear, and distinct, so that it may be fitly understood; and also agreeable to the matter, so that it may move the affections. Gal 4.20, I would now be present with you, and change my voice, because I am in doubt of you. Among others, here are two voices that are most to be criticized: the one which is heavy, slow, singing, and drowsy, in which not only the words are separated with a pause, the same as a comma, but even the syllables in the same word are separated, to the great hindrance of the understanding of things. The other voice which most offends here is that which is hasty and swift, which overturns the ears with too much celerity, so that there is no distinct perceiving of things. That type of speech, pronunciation, and action which would be ridiculous in the senate, in places of judgment, or in the Court, is even more to be avoided in a Sermon.”

William Ames- The Marrow of Sacred Divinity, Chapter 35- Of ordinary Ministers, and their Office in Preaching.

Notice Spurgeon speaks first negatively concerning the use of the voice and then positively concerning the same:

“You are not singers but preachers: your voice is but a secondary matter; do not be fops with it, or puling invalids over it, as so many are…….On the other hand, do not think too little of your voice, for its excellence may greatly conduce to the result which you hope to produce…..I once heard a most esteemed minister, who mumbled sadly, compared to “a humble bee in a pitcher,” a vulgar metaphor no doubt, but so exactly descriptive, that it brings to my mind the droning sound at this instant most distinctly, and reminds me of the parody upon Gray’s Elegy: —What a pity that a man who from his heart delivered doctrines of undoubted value, in language the most appropriate, should commit ministerial suicide by harping on one string, when the Lord had given him an instrument of many strings to play upon! Alas! alas! for that dreary voice, it hummed and hummed like a mill-wheel to the same unmusical turn, whether its owner spake of heaven or hell, eternal life or everlasting wrath. It might be, by accident, a little louder or softer, according to the length of the sentence, but its tone was still the same, a dreary waste of sound, a howling wilderness of speech in which there was no possible relief, no variety, no music, nothing but horrible sameness.”

Charles Spurgeon- Lectures to My Students Vol 1, Lecture 8, On the Voice

He does warn not to play act while in the Pulpit:

“This is a most important matter. Of all things that we have to avoid, one of the most essential is that of giving our people the idea, ‘when we are preaching, that we are acting a part. Everything theatrical in the pulpit, either in tone, manner, or anything else. I loathe from my very soul. Just go into the pulpit, and talk to the people as you would in the kitchen, or the drawing-room, and say what you have to tell them in your ordinary tone of voice.”

Charles Spurgeon- Lectures to My Students, Lecture 3, Anecdotes and Illustrations

Notice Edwards, possibly the greatest mind ever produced on American soil, uses the term ‘eloquence‘ in a positive and not a negative sense:

“We know that when men are greatly affected in any matter, and their hearts are very full, it fills them with matter for speech, and makes them eloquent upon, that subject and much more have spiritual affections this tendency, for many reasons that might be given.”

Jonathan Edwards- The Present Revival of Religion, Part 4, Section 2- Another cause of errors in conduct attending a religious revival, is the adoption of wrong principles

Here is an example of eloquence used in the negative sense and then used in the positive sense:

I inquired of Dr. West, Whether Mr. Edwards was an eloquent preacher. He replied, “If you mean, by eloquence, what is usually intended by it in our cities; he had no pretensions to it. He had no studied varieties of the voice, and no strong emphasis. He scarcely gestured, or even moved; and he made no attempt, by the elegance of his style, or the beauty of his pictures, to gratify the taste, and fascinate the imagination. But, if you mean by eloquence, the power of presenting an important truth before an audience, with overwhelming weight of argument, and with such intenseness of feeling, that the whole soul of the speaker is thrown into every part of the conception and delivery; so that the solemn attention of the whole audience is riveted, from the beginning to the close, and impressions are left that cannot be effaced. Mr. Edwards was the most eloquent man I ever heard speak.”

Memoirs of Jonathan Edwards, Chapter 25- Concluding Remarks

Apollos is called an eloquent man in scripture: (chiefly because he was fluent in the scriptures)

Act 18:24 And a certain Jew named Apollos, born at Alexandria, an eloquent man, and mighty in the scriptures, came to Ephesus.

Commentators on Acts 18:24

John Gill– an eloquent man; in speech, as well as learned, wise, and “prudent”, as the Ethiopic version renders it:

John Calvin– Furthermore, lest any man should think that Apollos’ eloquence was profane or vain, Luke saith that it was joined with great power, namely, that he was mighty in the Scriptures. Which I expound thus, that he was not only well and soundly exercised in the Scriptures, but that he had the force and efficacy thereof, that, being armed with them, he did in all conflicts get the upper hand. And this (in my judgment) is rather the praise of the Scripture than of man, that it hath sufficient force both to defend the truth, and also to refute the subtilty of Satan.

J. P. Lange, Philip Schaff– He was an eloquent man (λόγιος means both learned and eloquent; as the main fact, however, viz., that he was learned in the Scriptures, is specially mentioned, the word is to be here taken in the latter sense). As his knowledge of the Scriptures is represented as having been very great (δυνατὸς ἐν τ. γρ., i.e., it constituted his strength), it is quite probable that, as an Alexandrian, he was indebted both for his skill in the interpretation of the Old Testament, and for his eloquence, to the school of Philo.

Footnote:

[1] Franz Posset- ‘The Real Luther,’ p. 30.

How the Bible Relates to Man-Made Creeds

by Tom Nettles

The pivotal question of how one concedes authoritative force to a creedal, or confessional, proposition holds paramount importance in their use in pedagogical and disciplinary ways. If churches, associations, or denominations as a whole are to use their creeds as instruments of ordination, church instruction, and discipline, then some method of demonstrating the biblical character of their propositions must be clearly conceived. Phillip Schaff rightly reminds Christians, that “the Bible has, therefore, a divine and absolute, the Confession only an ecclesiastical and relative, authority.” Additionally, he warns that “any higher view of the authority of symbols is unprotestant and essentially Romanizing.” Having issued that caveat, he proposed, “Confessions, in due subordination to the Bible, are of great value……

Read the entire article at Founders Ministries.

The ‘Word of God’ and quotes from Reformers via social media Pt 2

In my last post I discussed a strange phenomenon or development which occurred while I was driving over the road last year, namely: that many on social media which call themselves Christians, have developed an antipathy for the Words of God. You can read my last post here.

Today, I would like to discuss point 2 of what I normally post on social media, which is:

2. Quotes from Reformers, creeds, confessions, and men who are for the more part theologically sound in the things of God

I have found, after I came off the road, that quotes which used to generate a lot of attention, rarely draw any attention at all now. I say they rarely draw any attention at all now, however, I have found that when those calling themselves Christians, comment on them; it is usually to say something negative. So my discussion of this strange phenome-non will center on two points:

First. Why have Christians, especially Reformed Christians stopped reading quotes from men who have come before us or creeds and confessions?

Secondly. Why does the only attention they draw is a negative comment, instead of reading them in context?

First. It seems to me that men have given up the great teachers who have come before us. I have had one Pastor tell me, “I do not care to study Augustine, Luther, Calvin, Dagg, Pink, or Spurgeon. I learn through reading scripture by myself.”

It is true, that we are to read scripture. I highly recommend that everyone pull out the Bible and give it a read. Start at Genesis and work your way to Revelation and then start over. However, the Pastor who told me that he only learns by reading scripture himself works 65 plus hours a week. There isn’t much time left to read the Bible, study it in context, and prepare his sermons appropriately. Now I am not knocking working in order to support your family, but as a man who stands in the pulpit, I would rather drive an older vehicle, live in a smaller house, and wear used clothes than to neglect the study of God in order to feed God’s sheep.

This Pastor has committed at least two errors in his study of the things of God:

1st. As heirs of the Protestant Reformation we do not cry, solo Scriptura, but sola Scriptura.

Solo Scriptura basically means ‘just me and my Bible.’ One can get well aquainted with the scriptures by studying one’s Bible by themselves, however, since we all approach scripture with certain biases, then we will never come to the right interpretation, except we be taught.

A good course in hermeneutics will aide the student of scripture to rightly interpret the text. For instance: We all can read the morning paper and the interpretation of what is in it comes spontaneously because we live in the era of the events taking place, of which we are reading. This is not so with the Bible. There is a huge gap between the interpreter of scripture and the text of which he is interpreting. Hermeneutics helps to bridge this gap by applying rules to what we are studying. Hermeneutics isn’t only used with respect to the Bible, but with all pieces of ancient literature. Since there is a time separation between us and what is in the Bible, then there is a historical gap; in that our culture is different, there is a cultural gap; in that the original text was in another language than our own, there is a linguistic gap; in that the documents originated in another country, there is a geographical gap and a biological gap. In that usually a totally different attitude towards life and the universe exists in the text it can be said that there is a philosophical gap. The last could relate to how the universe was put together or who put it together.

Solo Scriptura has lead to many erroneous doctrines, not to mention many cults who call themselves Christians. All one would have to do is look at the doctrines of cults like: The Jehovah’s Witnesses, Christian Science, and Mormonism to recognize that one is not supposed to approach the study of scripture with a ‘just me and my Bible’ attitude.

The battle cry of the Reformation, however, was sola Scriptura and basically means that scripture is sufficient as our supreme authority in all spiritual matters. It means that all truth necessary for our salvation and spiritual life is taught either explicitly or implicitly in scripture. However, this view does not overlook tradition. I realize that the word ‘tradition’ has some bad connotations attached to it because of the Roman Catholic Church’s view of tradition, however, when the Protestant Reformers spoke of tradition they spoke of something entirely different than what the Roman Catholic Church meant.

Reformed Theology shares much in common with other communions of historic Christianity. The sixteenth-century Reformers were not interested in creating a new religion. They were interested, not in innovation, but renovation. Though they rejected tradition as a source of divine revelation, nevertheless they did not despise the entire scope of Christian tradition. They believed that the Church had learned much in her history and therefore embraced the doctrines articulated and formulated by the great ecumenical councils, including the doctrine of the Trinity and of Christ’s person and work formulated at the Council of Nicea in 325 and of Chalcedon in 451.

To close this point: We are not called to live as a hermit and hide in a cave somewhere with just our Bibles and study scripture on our own.

2nd. This Pastor has also rejected the gifts of God. God’s Word says:

Eph 4:11-14 And he gave some, apostles; and some, prophets; and some, evangelists; and some, pastors and teachers; For the perfecting of the saints, for the work of the ministry, for the edifying of the body of Christ: Till we all come in the unity of the faith, and of the knowledge of the Son of God, unto a perfect man, unto the measure of the stature of the fulness of Christ: That we henceforth be no more children, tossed to and fro, and carried about with every wind of doctrine, by the sleight of men, and cunning craftiness, whereby they lie in wait to deceive…

These men of God were gifts unto the Church. Whereas Ephesians 4:8 states this: “Wherefore he saith, When he ascended up on high, he led captivity captive, and gave gifts unto men.” These gifts were given for the edifying of the body of Christ, that we might grow in Christ and not be children who are tossed to and fro with every wind of doctrine. Therefore, Christ taught the apostles, the apostles taught the Churches, which elders sprung from, and those elders taught other elders. Much of what Luther and Calvin knew concerning the proper interpretation of scripture came from Augustine, Bernard, Hilary, and many others.

Therefore, to reject the study of men who have gone before us, is to reject the gifts God has given to the Church. It seems to me that some think that they have grown so much, as to not need to be taught anything new. When I state, ‘taught something new,’ I do not mean a new novel or original doctrine, but mean that as long as we are in this body we are always learning concerning the things of God. Once we get to heaven all knowledge will not be given to us for we are not omniscient, but we will always be learning the things concerning God. So this is the primary reason I see that many now pass over quotes from men who have gone before us and that is because many think that they have outgrown studying the things concerning God through men who have gone before us or through the gifts Christ has given to the Church.

I do not want to make this post to long, so I will close here and pick back up next week with:

Secondly. Why does the only attention my quotes from men who came before us or my quotes from creeds and confessions draw is only a negative comment, instead of reading them in context?

Tell me what you think, in the comment section below, of why there has been a distaste for the study of the things of God.

Why (and How) Your Church Should Hold the 1689 Confession

by Sam Waldron

Introductory remarks by Mark Dever May 27, 2005

“This article considers the question of why a church should consider using the Second London Confession (1689) as its church statement of faith. It has been occasioned by an article by Shawn Wright in the 9Marks e-newsletter in which Shawn concludes that the 1689 confession is not the best confession for a congregation to use. While I agree with many of Shawn’s points, I regret needless division over this. I love and appreciate the 1689 confession, and the sister churches who use it; and I would not want to discourage them in their God-glorifying work in any way. How a statement of faith is used is as much at issue in this discussion as which statement of faith is used. I hope and pray that vigorous and charitable discussion of the congregational use of statements of faith will be encouraged by this exchange. It is a good conversation to be had between brothers, and it should be had in a way which encourages us all to get on with the work according to the best light we have. Sam Waldron, a friend and co-laborer in the gospel, associate pastor of Heritage Baptist Church, Owensboro, Kentucky, has submitted this defense of using the 1689 confession. He instructs us well on the practice of many Reformed Baptist churches and provides good food for thought.”

INTRODUCTION

Let me begin by thanking 9Marks for graciously allowing me this opportunity to respond to Shawn Wright’s article, “Should you use the 1689 London Confession in your church?” Fairness to Wright dictates that this essay not greatly exceed his in length. A more extended rebuttal will be published in the June 15 issue of the Founder’s Journal. Allow me to say that it gives me no joy to criticize the essay of my friend, Shawn Wright. It is only a sense of the importance of the issues he raises that constrains this response….

Read the entire article at 9Marks 

The Baptist Library Vol I Video

To buy the Baptist Library Vol I click here

Charles H. Spurgeon is in the Sola Gratia Library

Just wanted to let everyone know that Charles H. Spurgeon is now part of the Sola Gratia Library. If you would like to read through his 63 volumes of sermons or maybe read his “All of Grace,” his “Commentary on Matthew,” or any of his other 60 plus books, then give my site a visit.

Also several more books have been added to the ‘Works of History’ page. Several Works have also been added to the main page of the library, such as: ‘The Works of Johnathan Edwards,’ several books by John Owen, etc…; and several commentaries have been added to my ‘Bible Commentary’ page.

The ‘Baptist Issues’ page has several new links and my ‘Creeds-Confessions’ page has several new links, including two links by my friend and Brother, Randall Klynsma: “A Case For Explicit Creedalism: Meaningful Togetherness Is Impossible Without It” By Randall Klynsma (and Rev. David Fagrey) (Pdf) and “The Complete Gospel: Biblical Faith as Summarized in the Creeds of the Early Church and the Heidelberg Catechism” by Randall Klynsma

I hope you enjoy these latest additions.

Hershel L. Harvell Jr.

To access the home page or any of the pages mentioned above, then click a link below

Home

Sola Gratia Library

Works of History

Charles H. Spurgeon

Bible Commentaries

Creeds-Confessions

Baptist Issues

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:

Catechisms:

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)

 

Confessions:

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)

 

Councils:

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)

 

Creeds:

Apostles Creed (Pdf)

The Nicene Creed (Pdf)

The Anthanasian Creed (Pdf)

 

Other:

The 95 Theses of Martin Luther (Pdf)

The Smalcald Articles-Luther 1537 (Pdf)

The TABLE-TALK of Martin Luther 1566 (Pdf)

 

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What is Catechism? by Zacharias Ursinus 1563 (Pdf)

Ligon Duncan on Why ‘No Creed But the Bible’ Is a Lousy Creed

What does it mean to be a confessional church? When making our case for a particular doctrine, is it fine to reference our confession of faith, or would it be best to just stick to Scripture? Isn’t the Bible enough for Christians in establishing our doctrine and practice? Should we demand church members subscribe to a particular view of a third-level doctrine?

These are among the practical questions that sit at the heart of confessional Christianity. I put these questions to Ligon Duncan, a longtime confessional Christian and TGC Council member. Duncan, former pastor of the historic First Presbyterian Church in Jackson, Mississippi, now serves as chancellor of Reformed Theological Seminary.

Is it biblical for the church to write and use confessions of faith?

Yes! It is absolutely biblical for a church to use a confession of faith. The famous shema of Deuteronomy 6:4—“Hear, O Israel: the LORD your God, the LORD is one”—is a confession of faith. It affirms the two ideas most basic to the Israel’s religion: that Yahweh exists, and that he is the one true God. In the New Testament, Paul calls these fundamental affirmations “trustworthy sayings.” Such basic statements highlighting the fundamental commitments of God’s people are found throughout Scripture.

What about writing confessions of faith? Again, yes. If you look at the history of creeds and confessions, you’ll see that human-created creeds and confessions arose out of the church’s desire to be faithful to Scripture’s clear teaching. Whenever false teachers were appealing to the Bible and twisting it to suit their own purposes, Christians defended the truth by clearly articulating their scriptural convictions with the most faithful language they could muster—and which the false teachers could not affirm. For instance, the word homoousios is not found in Scripture, but is designed to convey an indisputably scriptural idea about the deity of Christ and the consubstantiation of the Son with the Father. Arius and his company were unwilling to affirm it, and therefore that word was used to uphold biblical truth against heresy.

 

 

 

Read the entire article here.

How the Bible Relates to Man-Made Creeds

by Tom Nettles

The pivotal question of how one concedes authoritative force to a creedal, or confessional, proposition holds paramount importance in their use in pedagogical and disciplinary ways. If churches, associations, or denominations as a whole are to use their creeds as instruments of ordination, church instruction, and discipline, then some method of demonstrating the biblical character of their propositions must be clearly conceived. Phillip Schaff rightly reminds Christians, that “the Bible has, therefore, a divine and absolute, the Confession only an ecclesiastical and relative, authority.” Additionally, he warns that “any higher view of the authority of symbols is unprotestant and essentially Romanizing.” Having issued that caveat, he proposed, “Confessions, in due subordination to the Bible, are of great value and use.” He called them “summaries of the doctrines of the Bible, aids to its sound understanding, bonds of union among their professors, public standards and guards against false doctrine and practice” (Philip Schaff, Creeds of Christendom, 3 volumes, 1:7, 8.)

Confidence in the biblical authenticity of a creed’s content comes by familiarity with its historical and doctrinal context compared with…

 

 

 

Read the entire article here.

Ligon Duncan on Why ‘No Creed But the Bible’ Is a Lousy Creed

Jeff Robinson and Ligon Duncan

What does it mean to be a confessional church? When making our case for a particular doctrine, is it fine to reference our confession of faith, or would it be best to just stick to Scripture? Isn’t the Bible enough for Christians in establishing our doctrine and practice? Should we demand church members subscribe to a particular view of a third-level doctrine?

These are among the practical questions that sit at the heart of confessional Christianity. I put these questions to Ligon Duncan, a longtime confessional Christian and TGC Council member. Duncan, former pastor of the historic First Presbyterian Church in Jackson, Mississippi, now serves as chancellor of Reformed Theological Seminary.

Is it biblical for the church to write and use confessions of faith?

Yes! It is absolutely biblical for a church to use a confession of faith. The famous shema of Deuteronomy 6:4—“Hear, O Israel: the LORD your God, the LORD is one”—is a confession of faith. It affirms the two ideas most basic to the Israel’s religion: that Yahweh exists, and that he is the one true God. In the New Testament, Paul calls these fundamental affirmations “trustworthy sayings.” Such basic statements highlighting the fundamental commitments of God’s people are found throughout Scripture.

What about writing confessions of faith? Again, yes. If you look at the history of creeds and confessions, you’ll see that human-created creeds and confessions arose out of the church’s desire to be faithful to Scripture’s clear teaching. Whenever false teachers were appealing to the Bible and twisting it to suit their own purposes, Christians defended the truth by clearly articulating their scriptural convictions with the most…

 

 

 

Read the entire article here.