Creeds and Confessions, A Defense, Part 1

I have recently read two books by the late Samuel Miller, one on Infant Baptism and the other on the importance of Creeds and Confessions. Inspired by the latter, we are going to begin a series of posts addressing the importance of creeds and confessions of faith. This series of posts will begin by delineating the importance of creeds and confessions. We will then attempt to respond to several of the key objections urged against the use of creeds and confessions. Finally, we will conclude by looking at some of the practical ramifications of the arguments we have made and the objections we have refuted. Right at the outset, I wish to acknowledge how indebted I am to Miller’s lecture which was published in 1821.

Perhaps to start with what we should do is define what we mean by a creed, or confession of faith. Simply put, a creed or a confession is a presentation in human language of the great doctrines which are believed by its framers to be taught in the Scriptures. These are drawn out in regular order for the purpose of determining how far those who wish to unite in church fellowship are really agreed in the fundamental principles of Christianity. It should be obvious from that statement that we do not claim creeds or confessions to be the law of the house of God, but rather summaries extracted from the Scriptures of the great and principal doctrines of the Gospel.

To this end, I would like to submit a number of arguments for the importance of the use of both creeds and confessions of faith.

1. Without a creed explicitly adopted it is impossible to show how the ministers and members of any particular church, and more especially, of a large denomination of Christians, can maintain unity among themselves.

It appears to me to be impossible to overstate the importance of this point. As Samuel Miller points out, if every Christian were a mere insulated individual who acted for himself alone, no creed would be necessary for his advancement in knowledge or holiness. He could simply sit down with his Bible, open it, and read it, and have everything needed for his own edification. But the case is far different in fact. The church is a society. The church is a body. No matter how extended it is, it is one body in Christ and all who are members of it are members of one another. Scripture commands members of that church to maintain the unity of the Spirit in the bond of peace. They are also commanded to stand fast in one spirit with one mind. We are further commanded to all speak the same thing and be of one accord and of one mind. If the unity of the Spirit is as important as Scripture says he is, one must then ask, “How can two walk together unless they be agreed?” Is it really possible to have unity amongst a body of believers composed of Calvinists, Arminians, Pelagians, Arians and Modalists? How could such a body pray? How could such a body preach and attend the sacraments together with such disparate views of every essential doctrine of the Christian faith?

Directly linked to this is the 2^nd issue, namely: How is a church to avoid the guilt of harboring and countenancing heresy? We all know it is not sufficient to make everyone say, or accept it when everyone says, “I believe in the Bible.” The real question is not whether you believe in the Bible, but rather -  what do you believe the Bible to be teaching when you say you believe it. There is no question but that there are countless people who call themselves Christians and profess to take the Bible as their guide, who hold opinions on key doctrines as far as the east is from the west from other people who equally call themselves Christians and equally profess to take the Bible as their guide. This is precisely what a creed or Confession of faith enables the church and the denomination to do.

Concluding Remarks on Nahum

Concluding Remarks on the Book of Nahum

The prophecies concerning Nineveh furnish a striking historical evidence of the divine origin of Holy Scriptures. It was certainly one of the greatest and strongest cities in the world – it was the capital of a well organized government space – space the commercial emporium of the world. The Euphrates and Tigris gave access to the ocean; and the city lay in the most direct track for caravans of the East. Yet, as the prophet foretold, it is “empty, and void, and waste.” Lucian, who lived in the 2^nd century after Christ, affirms that “Nineveh was utterly perished; that there was no trace of it remaining; nor could anyone tell where it once was situated.” Opposite to Mosul, which is situated on the western bank of the Tigris, there are, no doubt, extensive ruins; but this is, most probably, the site of the Persian, and not the Assyrian Nineveh. What an invitation to the attentive study of prophecy in the light of history! What a conviction to infidels! What an example to commercial and ambitious nations! What a warning to implement and luxurious rulers! Above all, what a message to the churches of Europe, to be where of the “witchcrafts” of false doctrine, of worldliness and of “covetousness, which is idolatry;” lest the Lord remove their candlestick, and leave them as the 7 churches in Asia, “empty, void and waste.”

Reflections on Nahum 3

Reflections on Chapter 3

Enormous wickedness ordinarily attends great confluences of men. And curses, shame, contempt, and destruction, are the certain and final issue. Little reason than have been to be proud of what can be so quickly taken from them, or rendered their plague. But if our companions in guilt or grandeur have been ruined, it is time for us to take warning and repent. And if God be against us, who can be for us! Useless are all means of preservation in the day of His wrath. Unstable are the most exalted stations on earth. And they, who have rendered others miserable, will certainly be themselves reduced to misery at last.

Reflections on Nahum 2

Reflections on Chapter 2

Alas, what fearful punishment do injuries done to God’s people incur! And at what expense and labor demand destroy one another! But terrible are the weakest nations when God animates them; and pitiful and dastardly the most mighty and numerous when he fights against them. Unavailing are honor, wealth, number, or valor, in the day of his wrath. And it is terrible to have our consciences laden with guilt in an evil day, in which everything dear is taken from us. Awful is it for men to damn their souls by fraudulent attempts to aggrandize themselves and families: and dreadful is the case of oppressors, murderers, and blasphemers, when God rises up to punish them, and death and hell shut their mouths.

Reflections on Nahum 1

The devotional reflections in the next 3 posts, on Nahum, Chapters 1-3 respectively, as well as the concluding observations are from the Self-Interpreting Bible, by John Brown of Haddington (1722-1787). My copy was printed in 1855. 

Reflections on Chapter 1

It is terrible to have God as our enemy; but infinitely happy to have Him as our friend. Great and daring provocations of Him, and injuries done to His people, will certainly issue in men’s great and irresistible destruction; yea, nothing more plainly presages their ruin than carnal security and self-confidence: and their plots against Him but hasten it upon themselves and families. Men’s pride always lays them low; and shameful sins bring on shameful punishments: but God’s people shall be delivered from all their oppressors at last. And in this, but chiefly in the other world, they shall have blessed opportunities of celebrating the praises, and performing the solemn services, of Jehovah their gracious Deliverer. And great is the mercy to a land when Gospel ordinances have free course and are glorified.