Category: Reformed Baptist

Waters of Death, Waters of Life

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Circumcision and baptism are therefore not parallel signs within one continuous covenantal structure. They belong to different covenants entirely, covenants with different characters, different peoples, and different appointed testimonies. The Abrahamic and Mosaic covenants both carried forward and progressively revealed the promise of redemption by farther steps, yet they remained distinct covenantal orders governed by their own particular stipulations and conditions. By contrast, the whole of the New Covenant, essentially being Christ Himself, is entirely accomplished, from first to last, by His perfect faithfulness—‘since it is enacted on better promises’ (Hebrews 8:6).

Pillar and Buttress of the Truth: How Scripture Demands Confessionalism

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A church formed on minimal theology produces minimal Christians. When the doctrinal standard is so broad that virtually any Protestant position may shelter beneath it, the people are given no substantive framework within which to grow. They cannot be catechized in what they have never been taught to hold with precision. They cannot defend a faith they have never been equipped to articulate. And when cultural pressure or theological novelty arrives, as it invariably does in every generation, they have no deep root system to hold them fast.

“He Loved Me and Gave Himself for Me”: Definite Atonement, Our Sure Comfort

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In the doctrine of definite atonement, the atonement's scope is both infinite and particular. Christ's sacrifice, made for the Father's elect, is seen as a purposeful act, not a general gesture. This theological perspective, grounded in the Second London Baptist Confession, emphasizes the singular redemption of those God has chosen, challenging misconceptions of universal inadequacy.

“Controversies of Religion”

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Throughout the history of the church, controversies of religion have repeatedly forced the church to clarify what she believes, why she believes it, and by what authority those beliefs are established. These controversies, ancient and modern, demonstrate why Chapter 1 of the 1689 Confession begins where it does. The supreme judge in all matters of religion is not tradition, experience, or ecclesiastical authority, but the Word of God itself.