Reformed Christians talk a lot about the Heidelberg Catechism, Belgic Confession, Canons of Dort, Westminster Standards, and creeds such as the Apostles’, Nicene, Athanasian, and Chalcedonian Creeds. They are not making the case that confessions, catechisms, and creeds should replace Scripture. Quite the opposite. Reformed Christians use confessions, catechisms, and creeds to clearly articulate what they believe Scripture teaches. 

Also Jeshua, Bani, Sherebiah, Jamin, Akkub, Shabbethai, Hodiah, Maaseiah, Kelita, Azariah, Jozabad, Hanan, Pelaiah, the Levites, helped the people to understand the Law, while the people remained in their places. 8 They read from the book, from the Law of God, clearly, and they gave the sense, so that the people understood the reading.
It makes little sense to me to argue against creeds. There are Christians who foolishly state, “No creed but Christ” or “No creed but the Bible.” Rather than giving a nod of approval to the necessity of creeds which explain what exactly is believed, they simply reject creeds as if accepting and confessing creeds is somehow compromising the preeminence and authority of Scripture as our rule of faith and life. I would say that creeds are inescapable. They are simply necessary. We cannot propagate the law and the gospel without creeds. Why do I say that? Scripture can be read and heard to say various things. To ensure a correct hearing and believing of a passage of Scripture, God has provided ministers/teachers/shepherds to give the meaning of the passage read. Scripture necessitates explanation. This is seen in Acts 8:26ff with the Ethiopian eunuch. The eunuch needed someone to explain Isaiah to him, which Philip was glad to do. When Philip taught him, Philip was speaking in credal language.
Nehemiah 8:7–8 (ESV)
Every time a preacher ascends the pulpit to read and explain God’s Word, He is speaking creedally. It is inescapable. The moment he begins to explain the meaning or sense of the Scriptures, he is giving his creed. He is saying, “I believe that this Scripture means this, and here is why I believe it means this.” Explanation is absolutely necessary.
Read More
Related Posts:

Believers should review their lives, confess their backsliding, and humbly cast themselves upon their covenant-keeping God and his gracious promises in Christ, being sure to engage continually in fresh acts of ongoing conversion through faith and repentance. If Job and David recovered from their loss of assurance (Job 19:25–27; Psalms 42:5–8; 51:12), why shouldn’t the believer today? The loss here is only for a short time; soon we will have perfect assurance and perfect enjoyment of God forever in the eternal Celestial City.

With regard to Christian doctrines, the Puritans were not, for the most part, great innovators, but they were great appliers. Generally speaking, they were thoroughly Reformed and intentional in their theology. As with their theological forbears, the Reformers, the Puritans resolved to be thoroughly scriptural and happily stood on the shoulders of the Reformers and taught the same biblical doctrines to their generation. But they did so with a great deal more emphasis on application.
This ought not be surprising. The Reformers were occupied largely with hammering out great cardinal doctrines such as justification by faith alone, how to worship God publicly, God’s irresistible free grace versus human free will, and more — much of which is summarized in their five major solas: sola Scriptura, sola fide, solus Christus, sola gratia, and soli Deo gloria. Thus, the Puritans, having the luxury of the Reformers’ biblical treatises before them, could afford the time to address the “how-to” questions of application: How does Bible doctrine apply to daily life? How can I live soli Deo Gloria as a godly husband, a godly wife, a godly child?
Hence, the Puritans wrote at least thirty books on how to live to God’s glory in marriage and family life. They wrote at least forty books on how to meditate. They added more volumes on how to do our daily work to God’s glory, how to live a godly life in our secular professions, and how to live zealously for the glory of God in every area of life.
How Can I Find Assurance?
The Puritans also wrote extensively on the practicalities of living by faith, practicalities that boiled down to this: How can I live so fully by faith that I may know with certainty that I have saving faith — that is to say, how can I be assured in the depths of my soul that, in union with Christ, I have been regenerated and adopted into God’s family, and will be with Christ forever in heaven? Hence, they wrote dozens of books on faith and assurance, and called their hearers to practice self-examination to “make their calling and election sure” (2 Peter 1:10).
The Puritans did not write extensively on assurance of faith because they wanted to be excessively introspective or “navel-gazers,” as they have been accused by some who have, for the most part, not read their books. Rather, they wanted to trace out in detail the Holy Spirit’s saving work in their own souls in order to (1) give glory to the triune God for his mighty and miraculous work of salvation in them, (2) do good to their own souls by building up their convictions about God and their own salvation, and (3) assist weak believers who needed pastoral advice and assistance to grow in their knowledge and assurance of Jesus Christ as their personal Savior and Lord, and through this precious Mediator, to grow in their knowledge of each divine person of the Trinity.
Look with me especially at this third point as we address the question, How did the Puritan pastors use their doctrine of personal assurance of salvation to assist believers in living the Christian life? And what lessons can we learn today from their pastoral specialization in the vast field of experiential Christianity connected with the assurance of salvation?
An exhaustive article on this subject would certainly turn into a book, as there are scores of areas that could be discussed. Rather than skate over the surface, I want to address twelve of the most important pastoral ways that Puritan pastors, as physicians of souls, assisted the members of their flocks, helping them to gain robust measures of full assurance of faith. We find the most important confessional chapter ever written on the subject in the Westminster Confession of Faith, chapter 18, “Of the Assurance of Grace and Salvation.” I will provide three pastoral helps from each of these four paragraphs (hereafter: WCF 18.1–4).
WCF 18.1: Hope of Assurance
Although hypocrites, and other unregenerate men, may vainly deceive themselves with false hopes and carnal presumptions of being in the favour of God, and estate of salvation (which hope of theirs shall perish): yet such as truly believe in the Lord Jesus and love Him in sincerity, endeavouring to walk in all good conscience before Him, may, in this life, be certainly assured that they are in the state of grace, and may rejoice in the hope of the glory of God, which hope shall never make them ashamed.
Pastoral Help 1: An important distinction exists between the false hopes and carnal presumptions of the unbeliever on the one hand, and the true assurance and well-grounded hope of the believer on the other.
To make this distinction clear, Puritan pastors distinguished for their church members the difference between what they called historical and temporary faith on the one hand, and saving faith on the other. The former ultimately rests on self-confidence born merely out of intellectual convictions (historical faith) or emotional joy (temporary faith) — as, for example, in the parable of the sower (Matthew 13:20–21) — while the latter humbles us before God and teaches us to rely wholly on the righteousness of Christ alone for salvation.
Pastoral Help 2: Some degree of assurance of salvation is biblical and normative in the lives of God’s people.
Pastorally, this helped Puritan pastors maintain in their people the conviction that though full, robust assurance of salvation may not be common to all believers, some degree of assurance is (even if it is only in seed form) and is always inseparable from saving faith in Christ. Every part of WCF 18.1 is connected with Jesus: believe in him; love him; walk before him. By maintaining this conviction, Puritan pastors sought to avoid the problem of a two-tier Christianity in which few in the first tier ever make it to the second. This emphasis also encouraged believers, whatever degree of assurance they may have possessed, always to strive for more, so that they might grow in the grace and knowledge of their Savior.
Pastoral Help 3: Assurance of salvation is not essential for salvation or for the being or existence of saving faith, though it is essential for the well-being of faith.
The Puritans made this distinction so that weak believers or newly saved believers would not despair if they did not yet possess full assurance of salvation, but also that they would not rest content without full assurance of salvation. This kept believers biblically balanced in recognizing that though it is possible to be saved without assurance, it is scarcely possible to be a healthy Christian without assurance.
In Puritan thinking, this also implies that believers may possess saving faith without the joy and full assurance that they possess it. This helped Puritan pastors deal with the reality that some believers seem to possess a great deal more faith and assurance than they realize, whereas other believers seem to more easily become fully conscious of possessing a full assurance of faith. In this, the Puritans followed Calvin, who said in his Commentary on John 20:3 that the disciples seem to have had saving faith without awareness that they had it as they approached the empty tomb.
WCF 18.2: Grounds of Assurance
This certainty is not a bare conjectural and probable persuasion grounded upon a fallible hope; but an infallible assurance of faith founded upon the divine truth of the promises of salvation, the inward evidence of those graces unto which these promises are made, the testimony of the Spirit of adoption witnessing with our spirits that we are the children of God, which Spirit is the earnest of our inheritance, whereby we are sealed to the day of redemption.
Pastoral Help 4: Assurance of salvation is grounded in the promises of God and buttressed by personal sanctification and the internal testimony of the Holy Spirit.
The proper starting point for all true assurance of salvation is “the divine truth of the promises of salvation” set forth in Holy Scripture, “the promises of God” sealed with God’s own “yea and amen” in his Son, Jesus Christ (2 Corinthians 1:19–20). Puritan pastors taught their hearers that though self-examination is important, they should nevertheless take ten looks to Christ for every look they take to their inner spiritual condition. They taught that as assurance grows, God’s promises become increasingly real to the believer personally and experientially, as they experience the truth and power of those promises.
Read More

Take back the rod. God gave it to you, not to the government. Take back your kids. God gave them to you, not to the government. This will be for God’s glory. And, I would suggest, this would be the first, and most significant step, to taking back our country.

One of the most fundamental and oft-forgotten truths about education in the modern era is this: God gives children to parents, not the government.
In his recent entry on the biblical worldview of school choice, Freedom Center scholar Dr. Tim Yonts explained why this is so important. He writes:
“The basic biblical position is that children, ultimately, belong to the Lord who has given parents the right and responsibility to raise them and teach them.
The biblical view, however, is at odds with modern secularism, which typically adopts a collectivist approach — ‘It takes a village to raise a child’ or ‘Children belong to all of society.’ This view contains a seriously flawed understanding of human nature and the nuclear family, and it has made the battle over education a spiritual one for the minds and hearts of the next generation.”
Yonts is correct to point out how this core Christian commitment places us at odds with “modern secularism.” For decades now, many leading “educational experts” in America (operating out of a secular worldview) pursued an educational philosophy that aims to pull children away from their parents’ authority. Progressive education reformers like John Dewey unapologetically argued that the goal of public education was to “separate children from the prejudices of their parents.”
What did he mean by this? Dr. Albert Mohler explains,
“John Dewey meant first and foremost the religious prejudices of parents. [He] wanted to free children from that context of the local home, as where they would learn citizenship in the common culture, and instead put them under the control and under the influence of a regime of experts. And these experts would help to separate children from the backward worldviews of their parents.”
This goes directly against God’s good commands to parents to raise their children “in the discipline and instruction of the Lord” (Ephesians 6:4). God makes it very clear that he holds parents, and not public schools, primarily responsible for the content and quality of their children’s education.
So when we approach the subject of education from a biblical worldview, we must first reject the modern secular view that raising and educating children is somehow a “group” project that the government should be leading and financing.
Therefore, it’s necessary for Christian parents to understand what their rights and responsibilities are when it comes to educating their children. As I mentioned, their “rights” are nothing less than the sole and total ownership of their children contra the state. That is, of course, provided that parents are loving their children well and caring for them rightly.
Read More
Related Posts: