Chad Vegas: Worship of the Triune God

"God Hath Decreed..."

God hath decreed in himself, from all eternity, by the most wise and holy counsel of His own will, freely and unchangeably, all things, whatsoever comes to pass; yet so as thereby is God neither the author of sin nor hath fellowship with any therein; nor is violence offered to the will of the creature, nor yet is the liberty or contingency of second causes taken away, but rather established; in which appears His wisdom in disposing all things, and power and faithfulness in accomplishing His decree.

Although God knoweth whatsoever may or can come to pass, upon all supposed conditions, yet hath He not decreed anything, because He foresaw it as future, or as that which would come to pass upon such conditions.

The 1689 Baptist Confession of Faith, Chapter 3, Paragraphs 1 & 2

James Renihan: The Law in the 1689 Confession

Sola Scriptura in the Second London Baptist Confession

No statement from the 1689 Second London Baptist Confession has anymore relevance in today’s Christian world than the following paragraph which articulates the Protestant doctrine of sola Scriptura: “The whole counsel of God concerning all things necessary for his own Glory, Mans Salvation, Faith and Life, is either expressely set down or necessarily contained in the Holy Scripture; unto which nothing at any time is to be added, whether by new Revelation of the Spirit, or traditions of men” (Chapter 1, Paragraph 6). This is a clear articulation of one of the great Reformation era solas. In sum: the Scripture alone provides all that is necessary for life and godliness. This great doctrine, sola Scriptura, is considered the formal cause of the Protestant Reformation, while its companion doctrine, sola fide, became the material cause. The affirmation of sola Scriptura cuts across the grain of ancient (and modern) Roman Catholicism and, in more recent days, across the grain of modern Pentecostalism. Both Roman Catholicism and Pentecostalism (broadly defined), while at opposite ends of the theological spectrum, agree in this principle denial—the Scripture alone is insufficient for Christians as a guide to life and godliness. The difference between how Roman Catholics and contemporary Pentecostals handle sola Scriptura is simple: Roman Catholics deny this affirmation in principle while Pentecostalism, which affirms sola Scriptura in principle, denies it in practice.

Read the entire post here

The 1689 LBC on Free Will

1. God hath endued the will of man with that natural liberty and power of acting upon choice, that it is neither forced, nor by any necessity of nature determined to do good or evil. ( Matthew 17:12; James 1:14; Deuteronomy 30:19 )

2. Man, in his state of innocency, had freedom and power to will and to do that which was good and well-pleasing to God, but yet was unstable, so that he might fall from it. ( Ecclesiastes 7:29; Genesis 3:6 )

3. Man, by his fall into a state of sin, hath wholly lost all ability of will to any spiritual good accompanying salvation; so as a natural man, being altogether averse from that good, and dead in sin, is not able by his own strength to convert himself, or to prepare himself thereunto. ( Romans 5:6; Romans 8:7; Ephesians 2:1, 5; Titus 3:3-5; John 6:44 )

4. When God converts a sinner, and translates him into the state of grace, he freeth him from his natural bondage under sin, and by his grace alone enables him freely to will and to do that which is spiritually good; yet so as that by reason of his remaining corruptions, he doth not perfectly, nor only will, that which is good, but doth also will that which is evil. ( Colossians 1:13; John 8:36; Philippians 2:13; Romans 7:15, 18, 19, 21, 23 )

5. This will of man is made perfectly and immutably free to good alone in the state of glory only. ( Ephesians 4:13 )

The 1689 London Baptist Confession of Faith 9.1-5


Recommended Resource:

The guys over at Doctrine and Devotion did a two-part series on what the 1689 LBC said about free will:

9.1-3

9.4-5

Around The Web-June 29, 2018

Tim Keller on Jesus Getting Close to You, DTS and Ephesians 5, the Book of Abraham from James White

Keeping the Faith in a Faithless Age by Albert Mohler

How the Catholic Church Became Roman by Chris Castaldo

Three Reasons to Include a Concise Summary of the Gospel in Every Sermon by Timothy Raymond

1689 Finally Explained (With Dr. Sam Renihan) from The Regular Reformed Guys

Doctrine and Devotion addresses Comfortable Christianity

5 Reasons Churches Should Teach Theology to Children by Jon Nielson

Alistair Begg reminds the church that its call is not social issues

Around The Web-May 30, 2018

Order Redeeming Money by Paul Tripp and get free shipping plus other deals on books by Tripp

C. S. Lewis on Corporate Worship by Joe Rigney

Believing Jesus by Matt Sliger

Doctrine and Devotion begin a new series on the 1689 Baptist Confession of faith with The 1689 on Scripture (1.1)

It’s Submission, Not Subjection by Tim Challies

The Sin That Clings So Closely by Garrett Kell

True Satisfaction Is in Jesus Alone by Justin Huffman

H.B. Charles, Jr on what baptism and the Lord's Supper symbolizes

Conversations on 1689 Federalism

Reformed Northwest had a conversation with Brandon Adams about Covenant Theology from a Reformed Baptist perspective:

1689 Federalism, Part 1

1689 Federalism, Part 2

1689 Federalism, Part 3

1689 Federalism, Part 4

1689 Federalism, Part 5

Recommended Reading:

Covenant Theology: From Adam to Christ by Nehemiah Coxe and John Owen

The 1689 Baptist Confession of Faith

The 1689 LBC on God and the Trinity

The Lord our God is but one only living and true God; whose subsistence is in and of himself, infinite in being and perfection; whose essence cannot be comprehended by any but himself; a most pure spirit, invisible, without body, parts, or passions, who only hath immortality, dwelling in the light which no man can approach unto; who is immutable, immense, eternal, incomprehensible, almighty, every way infinite, most holy, most wise, most free, most absolute; working all things according to the counsel of his own immutable and most righteous will for his own glory; most loving, gracious, merciful, long-suffering, abundant in goodness and truth, forgiving iniquity, transgression, and sin; the rewarder of them that diligently seek him, and withal most just and terrible in his judgments, hating all sin, and who will by no means clear the guilty.

( 1 Corinthians 8:4, 6; Deuteronomy 6:4; Jeremiah 10:10; Isaiah 48:12; Exodus 3:14; John 4:24; 1 Timothy 1:17; Deuteronomy 4:15, 16; Malachi 3:6; 1 Kings 8:27; Jeremiah 23:23; Psalms 90:2; Genesis 17:1; Isaiah 6:3; Psalms 115:3; Isaiah 46:10; Proverbs 16:4; Romans 11:36; Exodus 34:6, 7; Hebrews 11:6; Nehemiah 9:32, 33; Psalms 5:5, 6; Exodus 34:7; Nahum 1:2, 3 )

God, having all life, glory, goodness, blessedness, in and of himself, is alone in and unto himself all-sufficient, not standing in need of any creature which he hath made, nor deriving any glory from them, but only manifesting his own glory in, by, unto, and upon them; he is the alone fountain of all being, of whom, through whom, and to whom are all things, and he hath most sovereign dominion over all creatures, to do by them, for them, or upon them, whatsoever himself pleaseth; in his sight all things are open and manifest, his knowledge is infinite, infallible, and independent upon the creature, so as nothing is to him contingent or uncertain; he is most holy in all his counsels, in all his works, and in all his commands; to him is due from angels and men, whatsoever worship, service, or obedience, as creatures they owe unto the Creator, and whatever he is further pleased to require of them.

( John 5:26; Psalms 148:13; Psalms 119:68; Job 22:2, 3; Romans 11:34-36; Daniel 4:25, 34, 35; Hebrews 4:13; Ezekiel 11:5; Acts 15:18; Psalms 145:17; Revelation 5:12-14 )

In this divine and infinite Being there are three subsistences, the Father, the Word or Son, and Holy Spirit, of one substance, power, and eternity, each having the whole divine essence, yet the essence undivided: the Father is of none, neither begotten nor proceeding; the Son is eternally begotten of the Father; the Holy Spirit proceeding from the Father and the Son; all infinite, without beginning, therefore but one God, who is not to be divided in nature and being, but distinguished by several peculiar relative properties and personal relations; which doctrine of the Trinity is the foundation of all our communion with God, and comfortable dependence on him.

( 1 John 5:7; Matthew 28:19; 2 Corinthians 13:14; Exodus 3:14; John 14:11; 1 Corinthians 8:6; John 1:14,18; John 15:26; Galatians 4:6 )

Adapted from the 1689 London Baptist Confession of Faith

Around The Web-June 16, 2017

How Not to Argue About Which Bible Translation Is Best by Andy Naselli

How Debt Can Destroy Your Ministry by Art Rainer

We Need Community by Christina Fox

The Confession of 1689 and Covenant Theology by Jeff Johnson

Six Stages of a Dying Church by Thom Rainer

The Danger of "Church Shopping" by Brett McCracken

Greg Laurie, Calvary Chapel’s Big Crusader, Joins Southern Baptist Convention

Why Substitutionary Atonement Is Necessary for Evangelical Faith by Owen Strachan

Kevin DeYoung on the book he recommends from every Christian to read.



Scott Reid from Reformed Theological Seminary on where is Christ found in the Old Testament.

Podcast Wednesday: Drug Addiction, 1689 Federalism, A Trilogy from Piper, and more

John Piper answers this question: What’s the Point of Your New Trilogy of Books?

Doctrine and Devotion finally do an episode on 1689 Federalism

9 Marks on On How Quickly a Pastor Should Make Changes

The Regular Reformed Guys presents The Episode that Ended it All

Dr. Stephen Wellum– Christ Alone—The Uniqueness of Jesus as Savior: What the Reformers Taught…and Why It Still Matters from Equipping You In Grace

David Helm on 1, 2, and 3 John from Help Me Teach The Bible

Jeff Durbin and Luke Pierson from Apologia Church invaded the Dividing Line to talk about a Biblical approach to drug and alcohol addiction

The 1689 LBC on Religious Worship and the Sabbath Day

1. The light of nature shews that there is a God, who hath lordship and sovereignty over all; is just, good and doth good unto all; and is therefore to be feared, loved, praised, called upon, trusted in, and served, with all the heart and all the soul, and with all the might. But the acceptable way of worshipping the true God, is instituted by himself, and so limited by his own revealed will, that he may not be worshipped according to the imagination and devices of men, nor the suggestions of Satan, under any visible representations, or any other way not prescribed in the Holy Scriptures.

Jeremiah 10:7; Mark 12:33; Deuteronomy 12:32; Exodus 20:4-6

2. Religious worship is to be given to God the Father, Son, and Holy Spirit, and to him alone; not to angels, saints, or any other creatures; and since the fall, not without a mediator, nor in the mediation of any other but Christ alone.

Matthew 4:9, 10; John 6:23; Matthew 28:19; Romans 1:25; Colossians 2:18; Revelation 19:10; John 14:6; 1 Timothy 2:5

3. Prayer, with thanksgiving, being one part of natural worship, is by God required of all men. But that it may be accepted, it is to be made in the name of the Son, by the help of the Spirit, according to his will; with understanding, reverence, humility, fervency, faith, love, and perseverance; and when with others, in a known tongue.

Psalms 95:1-7; Psalms 65:2; John 14:13, 14; Romans 8:26; 1 John 5:14; 1 Corinthians 14:16, 17

4. Prayer is to be made for things lawful, and for all sorts of men living, or that shall live hereafter; but not for the dead, nor for those of whom it may be known that they have sinned the sin unto death.

1 Timothy 2:1, 2; 2 Samuel 7:29; 2 Samuel 12:21-23; 1 John 5:16

5. The reading of the Scriptures, preaching, and hearing the Word of God, teaching and admonishing one another in psalms, hymns, and spiritual songs, singing with grace in our hearts to the Lord; as also the administration of baptism, and the Lord's supper, are all parts of religious worship of God, to be performed in obedience to him, with understanding, faith, reverence, and godly fear; moreover, solemn humiliation, with fastings, and thanksgivings, upon special occasions, ought to be used in an holy and religious manner.

1 Timothy 4:13; 2 Timothy 4:2; Luke 8:18; Colossians 3:16; Ephesians 5:19; Matthew 28:19, 20; 1 Corinthians 11:26; Esther 4:16; Joel 2:12; Exodus 15:1-19, Psalms 107

6. Neither prayer nor any other part of religious worship, is now under the gospel, tied unto, or made more acceptable by any place in which it is performed, or towards which it is directed; but God is to be worshipped everywhere in spirit and in truth; as in private families daily, and in secret each one by himself; so more solemnly in the public assemblies, which are not carelessly nor wilfully to be neglected or forsaken, when God by his word or providence calleth thereunto.

John 4:21; Malachi 1:11; 1 Timothy 2:8; Acts 10:2; Matthew 6:11; Psalms 55:17; Matthew 6:6; Hebrews 10:25; Acts 2:42

7. As it is the law of nature, that in general a proportion of time, by God's appointment, be set apart for the worship of God, so by his Word, in a positive moral, and perpetual commandment, binding all men, in all ages, he hath particularly appointed one day in seven for a sabbath to be kept holy unto him, which from the beginning of the world to the resurrection of Christ was the last day of the week, and from the resurrection of Christ was changed into the first day of the week, which is called the Lord's day: and is to be continued to the end of the world as the Christian Sabbath, the observation of the last day of the week being abolished.

Exodus 20:8; 1 Corinthians 16:1, 2; Acts 20:7; Revelation 1:10

8. The sabbath is then kept holy unto the Lord, when men, after a due preparing of their hearts, and ordering their common affairs aforehand, do not only observe an holy rest all day, from their own works, words and thoughts, about their worldly employment and recreations, but are also taken up the whole time in the public and private exercises of his worship, and in the duties of necessity and mercy.

Isaiah 58:13; Nehemiah 13:15-22; Matthew 12:1-13


Adapted from the 1689 London Baptist Confession of Faith

Podcast Wednesday: Discernment, Logan (again), Political Differences, and more

The Art and Skill of Biblical Discernment from Equipping You In Grace

Traditionalism from Doctrine and Devotion

Am I Called conducted a 2-part interview with Pete Greasley:

Part 1-Long Term Vision & Multi-Generational Settings

Part 2-Leadership Transitions & Building Missional Churches

9 Marks on political disagreements in the church

The guys from Gotham Central had a spoilercast on the hit movie, Logan

Jonathan Gibson on 2 Peter from the Gospel Coalition

Introducing a new podcast called, "Coffee + Confessions," where Matt Robertson drinks coffee and reads Reformed Confessions. He begins with chapter 1 of the 1689 London Baptist Confession

The 1689 LBC Compared to Dispensationalism

One of the strong beliefs of dispensationalism is that the church is the parentheses of the church. If you read the Bible that is not clearly the case. The 1689 London Baptist Confession does indicate any form of dispensationalist teaching.

This video compares the 1689 London Baptist Confession and Dispensationalism:



Recommended Reading:

Covenant Theology: A Reformed Baptist Primer by Douglas Van Dorn

A Reponse to Replacement Theology

Covenant Theology: From Adam to Christ by Nehemiah Coxe and John Owen