This two-part series engages recent confessional Baptist publications on the nature of covenant theology in order to help Reformed readers understand the Baptistic view better and to have some starting points for responding to it. Part one looked at new developments in . . . Continue reading →
CANON 3. If anyone says that the grace of God can be conferred as a result of human prayer, but that it is not grace itself which makes us pray to God, he contradicts the prophet Isaiah, or the Apostle who says . . . Continue reading →
The purpose of the incarnation was so the Son of God would participate in the same things (flesh and blood) as we who have fallen into sin through the wiles of the devil, in order, that becoming like us, he would pull . . . Continue reading →
Prior to the Adopting Act of 1729, the church had only a general understanding assumed between presbyteries and individual ministers that the Westminster Standards were to be upheld. As a ‘particular’ church united together, they were not under the authority of or . . . Continue reading →
As detailed in the first chapter, controversy over interpretations of what took place at the Adopting Act of 1729 abound. Thomson interpreted the events to support a strict form of subscription. He suspected that only the first half of the Adopting Act, . . . Continue reading →
What then, brothers? When you come together, each one has a psalm, a lesson, a revelation, a foreign language, or an interpretation. Let all things be done for building up. If any speak in a foreign language, let there be only two . . . Continue reading →
As a particular church, Thomson argued that the officers of the church needed to exercise their authority to adopt a confession for their communion. As a Synod not formally associated with any other church, the Synod could adopt a set of standards . . . Continue reading →
CANON 25. Concerning the love with which we love God. It is wholly a gift of God to love God. He who loves, even though he is not loved, allowed himself to be loved. We are loved, even when we displease him, . . . Continue reading →
In the last few years, we have seen a rise in the retrieval of historic Christianity. By “historic” Christianity, I mean, creedal, confessional, and catechetical: a communal dialogue of the faith once for all delivered to the saints. The return to an . . . Continue reading →
So deep is my appreciation for this creed that I commend its vocal and consistent corporate confession not only in the classroom, but in the weekly worship assembly of the local church. I did not always give this commendation, however, on account . . . Continue reading →