Transcript Baptist Confessions of Faith

Baptist Confessions
of Faith
Baptist Confessions of Faith
I. Introduction
A. A Survey of Selected Confessions
B. Not a Detailed Theological Study
C. Creeds vs. Confessions
D. A Reminder about Baptist Theology
E. On Rejection of Confessions
Confessions are
bridges, not walls
Leon McBeth
"’A creed excludes, and a confession includes.
A creed tells you what you must believe, and a
confession affirms what you do believe.’"
George Wills
"Throughout Baptist history, Baptists have
used the terms 'creed,' 'confession of faith,'
'articles of faith,' 'summary of doctrines' and
'abstract of principles' synonymously."
Charles Deweese
“A confession and a creed can be worded
exactly the same way. The thing that
determines whether it's a confession or a
creed is how it's used . . . . A confession is a
document to which there is a voluntary
response . . . . A creed is a statement of belief
which is in a sense forced on a body - there is
an attempt to achieve a level of uniformity or
conformity."
Russell Reno
“[Confessions] are exercises in drawing
boundaries where the particular force of
traditional Christian claims is sharpened to
heighten the contrast between true belief and
false belief . . . . As they shape our beliefs,
confessions structure our identities.”
The Conclusion of the 1646 revision of
the First London Confession
“we confess, that we know but in part, and that we are
ignorant of many things which we desire and seek to
know; and if any shall do us that friendly part to show
us from the word of God that which we see not, we
shall have cause to be thankful to God and them; but if
any man shall impose upon us anything that we see
not to be commanded by our Lord Jesus Christ, we
should in His strength rather embrace all reproaches
and tortures of men, to be stripped of all outward
comforts, and if it were possible, to die a thousand
deaths, rather than to do anything against the least
tittle of the truth of God or against the light of our own
consciences.”
The Baptist Faith and Message
1925
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“As introductory to the doctrinal articles, we recommend the adoption by the Convention of the
following statement of the historic Baptist conception of the nature and function of confessions of
faith in our religious and denominational life, believing that some such statement will clarify the
atmosphere and remove some causes of misunderstand, friction, and apprehension. Baptists
approve and circulate confessions of faith with the following understandings, namely:
(1) That they constitute a consensus of opinion of some Baptist body, large or small, for the general
instruction and guidance of our own people and others concerning those articles of the Christian
faith which are most surely held among us. They are not intended to add anything to the simply
conditions of salvation revealed in the New Testament, viz., repentance towards God, and faith in
Jesus Christ as Saviour and Lord.
(2) That we do not regard them as complete statements of our faith, having any quality of finality or
infallibility. As in the past so in the future, Baptists should hold themselves free to revise their
statements of faith as may seem to them wise and expedient at any time.
(3) That any group of Baptists, large or small, have the inherent right to draw up for themselves and
publish to the world a confession of their faith whenever they may think it advisable to do so.
(4) That the sole authority for faith and practice among Baptists is the Scriptures of the Old and
New Testaments. Confessions are only guides in interpretation, having no authority over the
conscience.
(5) That they are statements of religious convictions drawn from the Scriptures, and are not to be
used to hamper freedom of thought or investigation in other realms of life.”
“Baptist Distinctives and Diversities”
“The foundation truth upon which Baptists build
is the Lordship of Christ over the individual
believer. All other authorities are judged by the
authority of the Son of God. Ultimate loyalty,
therefore, is given to a Person, rather than to
creeds, books, historic patterns, or effective
procedures. Christ’s will is mandatory for the
believer. Joyful submission and purposeful
obedience to the Savior form the essence of the
Christian life” (“Baptist Distinctives and
Diversities”).
Jesus is Lord
Ultimate loyalty is therefore given to a
person rather than to creeds!
William L. Lumpkin
“The Baptist Movement has traditionally been non-creedal in the sense that it has
not erected authoritative confessions of faith as official bases of organization and
tests of orthodoxy” (Baptist Confessions of Faith 16).
Further, “No confession has ever permanently bound individuals, churches,
associations, conventions, or unions among Baptists. Even when issued, the
confessions have allowed for individual interpretation and perspective, so that
each signatory was made to feel that the statements spoke of him” (17).
“These confessions represent the sincere desire of many Baptist communities to
set forth their interpretations of the Scriptures regarding Christian belief and
practice. No single confession has yet appeared which would be acceptable to all
Baptists. On the other hand, all Baptist confessions demonstrate enough of
essential agreement to procure for their proponents an acknowledgement of
membership in the Baptist family . . . . It is inevitable that other confessions will be
prepared and used in various groups in years to come, as men try to put into clear
words their understanding of the teachings of the Scriptures” (435-36, emphasis
mine).
Tom Nettles
On the Rejection of Confessions
“. . . four objections to the serious use of confessions, or creeds,
have appeared historically and continue to appear today. First, in
the spirit of Thomas Armitage, many sincerely urge in opposition to
confessions the principle of sola scriptura. Second, some argue that
the use of confessions will give a false confidence that scripture
truth is exhausted by the confession and thus stunt true growth in
the knowledge of the Scriptures. A person will feel that knowledge
of the confession is enough and will consequently isolate himself
from the dynamic of the living Word of God. Third, a confession can
be used in such a way as to repress genuine searching, give artificial
answers to questions, and threaten those who are in a stage of
inquiry, thereby tyrannizing the tender consciences of believers.
Fourth, mental assent to the doctrines of the confession has often
served as a substitute for true conversion and has led to dead
orthodoxy” (my emphases).
John Leland
"Why this Virgin Mary between the souls of men
and the Scriptures? Had a system of religion been
essential to salvation or even the happiness of
the saints, would not Jesus, who was faithful in all
his house, have left us one? If he has, it is
accessible to all. If he has not, why should a man
be called a heretick because he cannot believe
what he cannot believe, though he believes the
Bible with all his heart? Confessions of faith often
check any farther pursuit after truth, confine the
mind into a particular way of reasoning, and give
rise to frequent separations."
Baptist Confessions of Faith
II. Confessions: Their Purposes and Uses
A. A Variety of Views
B. Some General Points
1. William L. Lumpkin
2. Carol Crawford Holcomb
3. H. Leon McBeth
4. Preface of the Second London Confession, 1689
C. A Specific Use
1. John Smyth’s Short Confession of Faith
2. Article 55 of The Faith and Practice of Thirty
Congregations (1651)
Bill J. Leonard
“Some Baptists reject the use of confessions altogether
as detrimental to biblical authority as the only ‘rule of
faith and practice’ for Baptist churches. Others use
confessions but with a disclaimer that they are not
binding on the conscience of any believer who might
differ with one segment or another. Still others gather
their churches and denominations around such
documents as an antidote to heresy and doctrinal
laxity. Some compel congregational or denominational
employees or board members to sign confessional
documents as a part of their requirements for service.”
William L. Lumpkin
“These confessions represent the sincere
desire of many Baptist communities to set
forth their interpretations of the Scriptures
regarding Christian belief and practice.”
A secondary use was as “. . . summaries for
instruction of member, as means of refuting
heresy, and as guides to the study of the
Bible.”
Carol Crawford Holcomb
They “were accused of publishing ‘seditious
pamphlets,’ of conducting ‘night meetings of
naked men and women,’ and of promoting
‘licentious spiritual marriages.’”
The First London Confession (1644) was issued
“to set the record straight concerning their
beliefs and practices.”
H. Leon McBeth
“Baptists often used confessions not to proclaim
‘Baptist distinctives’ but instead to show how
similar Baptists were to other orthodox
Christians.”
Fisher Humphreys adds, The First London
Confession (1644) is “an early Baptist exercise in
public and ecumenical theology” which “clearly
displays that Baptists engaged in the practice of
public theology.”
Preface of the Second London
Confession (1689)
“And forasmuch as that Confession [the 1644
London Confession] is not now commonly to
be had, and also that many others have since
embraced the same truth which is owned
therein, it was judged necessary by us to join
together in giving a testimony to the world of
our firm adhering to those wholesome
principles by the publication of this which is
now in your hand.”
Preface of the Second London
Confession (1689)
“One thing that greatly prevailed with us to undertake this work
was (not only to give a full account of ourselves to those Christians
that differ from us about the subject of baptism, but also) the profit
that might from thence arise unto those that have any account of
our labors in their instruction and establishment in the great truths
of the Gospel, in the clear understanding and steady belief of which
our comfortable walking with God, and fruitfulness before him in all
our ways, is most nearly concerned . . . . In those things wherein we
differ from others we have expressed ourselves with all candor and
plainness, that none might entertain jealousy of aught secretly
lodged in our breasts that we would not the world should be
acquainted with; yet we hope we have also observed those rules of
modesty and humility as will render our freedom in this respect
inoffensive, even to those whose sentiments are different from
ours.”
John Smyth’s Short Confession of Faith,
Article 13
“That the church of Christ has power
delegated to themselves of announcing the
word, administering the sacraments,
appointing ministers, disclaiming them, and
also excommunicating; but the last appeal is
to the brethren of the body of the church.”
The Faith and Practice of Thirty
Congregations (1651) Article 55
“That if any one of the fellowship neglect the
watching over his own heart, and so break out
into an evill life and conversation, and all good
meanes that God hath appointed hath been
used towards such a one, and that person
hath not performed, then ought not such a
one to break bread with obedient walkers, to
shew forth the death of Christ, seeing he doth
deny him in life and conversation; I Cor. 5.12.”
Baptist Confessions of Faith
III. Survey of Selected Confessions of Faith
A. The First London Confession 1644
B. The Faith and Practice of Thirty
Congregations 1651
C. The New Hampshire Confession 1833
D. The Baptist Faith and Message
The First London Confession
1644
Refuted five charges:
1.
2.
3.
4.
5.
holding to free will
holding to falling from grace
denying original sin
opposing the magistracy
unseemly acts in baptisms
ON FREE WILL
“And touching his creature man, God had in
Christ before the foundation of the world,
according to the good pleasure of his will,
foreordained some men to eternal life through
Jesus Christ, to the praise and glory of his
grace, leaving the rest in their sin to their just
condemnation, to the praise of his Justice.”
ON FALLING FROM GRACE
“Those that have this precious faith wrought in
them by the Spirit, can never finally nor totally
fall away; and though many storms and floods do
arise and beat against them, yet they shall never
be able to take them off that foundation and rock
which by faith they are fastened upon, but shall
be kept by the power of God to salvation, where
they shall enjoy their purchased possession, they
being formerly engraven upon the palms of God's
hands.”
ON ORIGINAL SIN
“In the beginning God made all things very good, created man
after his own Image and likeness, filling him with all perfection
of all natural excellency and uprightness, free from all sin. But
long he abode not in this honor, but by the subtlety of the
Serpent, which Satan used as his instrument, himself with his
Angels having sinned before, and not kept their first estate,
but left their own habitation; first Eve, then Adam being
seduced did wittingly and willingly fall into disobedience and
transgression of the Commandment of their great Creator, for
the which death came upon all, and reigned over all, so that
all since the Fall are conceived in sin, and brought forth in
iniquity, and so by nature children of wrath, and servants of
sin, subjects of death, and all other calamities due to sin in
this world and forever, being considered in the state of
nature, without relation to Christ.”
ON THE MAGISTRACY
“That a civil Magistracy is an ordinance of God
set up by God for the punishment of evil
doers, and for the praise of them that do well;
and that in all lawful things commanded by
them, subjection ought to be given by us in
the Lord: and that we are to make
supplication and prayer for Kings, and all that
are in authority, that under them we may live
a peaceable and quiet life in all godliness and
honesty.”
ON UNSEEMLY ACTS
“The way and manner of the dispensing of this Ordinance
the Scripture holds out to be dipping or plunging the whole
body under water: it being a sign, must answer the thing
signified, which are these: first, the washing the whole soul
in the blood of Christ: Secondly, that interest the Saints
have in the death, burial, and resurrection; thirdly, together
with a confirmation of our faith, that as certainly as the
body is buried under water, and riseth again, so certainly
shall the bodies of the Saints be raised by the power of
Christ in the day of the resurrection, to reign with Christ.
[The word Baptizo, signifying to dip under water, yet so as
with convenient garments both upon the administrator and
subject, with all modesty.]”
The First London Confession 1644
Walter B. Shurden: it “was the first Baptist confessional
statement to specify immersion as the scriptural manner of
baptism.”
Henry C. Vedder: It is “’the first publication of the doctrine
of freedom of conscience, in an official document
representing a body associated churches . . . .”
William Lumpkin: “Perhaps no Confession of Faith has had so
formative an influence on Baptist life as this one. Vedder [a
noted Baptist historian] calls it one of the chief landmarks
of Baptist history. Harold Brown well says, ‘This significant
document of 1644 embodies practically evey doctrine that
present-day Baptists hold dear, and is, therefore vastly
important in Baptist history . . . .’”
The Faith and Practice of Thirty
Congregations 1651
Opening Statement
“Published in love by consent of two from each
Congregation, appointed for that purpose.
a. To inform those who have a desire to know
what Religious Duties they hold forth.
b. To undeceive those that are mis-informed
thereof.
c. To the end that the said Congregations may
in love and the spirit of Meekness, be
informed by any that conceive they walk
amiss.”
The Faith and Practice of Thirty
Congregations 1651
Article 48
“That the way and manner of baptizing, both
before the death of Christ, and since his
resurrection and ascension, was to go into the
water, and to be baptized.”
The New Hampshire Confession 1833
on the freeness of salvation:
“We believe that the blessings of salvation are
made free to all by the gospel; that it is the
immediate duty of all to accept them by a
cordial, penitent, and obedient faith; and that
nothing prevents the salvation of the greatest
sinner on earth but his own inherent depravity
and voluntary rejection of the gospel; which
rejection involves him in an aggravated
condemnation.”
The New Hampshire Confession 1833
on perseverance:
“We believe that such only are real believers
as endure unto the end; that their persevering
attachment to Christ is the grand mark which
distinguishes them from superficial professors;
that a special Providence watches over their
welfare; and they are kept by the power of
God through faith unto salvation.”
The New Hampshire Confession 1833
on civil government:
“We believe that civil government is of divine
appointment, for the interests and good order
of human society; and that magistrates are to
be prayed for, conscientiously honored, and
obeyed, except in things opposed to the will
of our Lord Jesus Christ, who is the only Lord
of the conscience, and the Prince of the kings
of the earth.”
Baptist Confessions of Faith
IV. A Look at Sources
A. Selected Confessions
1. The First London Confession 1644
2. The Second London Confession 1689
3. The Philadelphia Association Confession
1742
4. The New Hampshire Confession 1833
5. The Baptist Faith and Message 1925
B. An Example of the Evolution of a Confession
The New Hampshire Confession:
Points related to Calvinism
From Article VI:
“That the blessings of salvation are made free to
all by the Gospel; that it is the immediate duty of
all to accept them by a cordial, [penitent,] and
obedient faith; and that nothing prevents the
salvation of the greatest sinner on earth except
his own [inherent depravity and] voluntary
refusal to submit to the Lord Jesus Christ, which
refusal will subject him to an aggravated
condemnation” (the brackets indicate changes
made in 1853).
The New Hampshire Confession:
Points related to Calvinism
From Article XI:
“That such only are real believers as endure
unto the end; that their persevering
attachment to Christ is the grand mark which
distinguishes them from mere professors; that
a special Providence watches over their
welfare; and [that] they are kept by the power
of God through faith unto salvation.”
1925
1963
2000
Baptist Confessions of Faith
V. A Time for Sharing Confessions of Faith