BAPTIST CONFESSION FAITH

Transcription

1 THE BAPTIST CONFESSION O F FAITH 1689 With Proof Texts and A Study Guide L E A D E R S A N S W E R G U I D E EDITED BY Dr. Stanford E. Murrell Ichthus Publications Apollo, Pennsylvania

2 Baptist Confession of Faith 1689: With Proof Texts and A Study Guide Copyright 2018 by Stanford E. Murrell All rights reserved. No part of this publication may be reproduced, stored in a retrieval system, or transmitted, in any form or by any means, electronic, mechanical, photocopying, recording or otherwise, without prior permission of the publisher or the Copyright Licensing Agency. Our goal is to provide high-quality, thought-provoking books that foster encouragement and spiritual growth. For more information regarding Ichthus Publications, other IP books, or bulk purchases, visit us online or write to support@ichthuspublications.com. Printed in the United States of America ISBN:

3 Contents Introduction v 1 The Holy Scriptures God and the Holy Trinity God s Decree Creation Divine Providence The Fall of Man, Sin, and Punishment God s Covenant Christ the Mediator Free Will Effectual Calling Justification Adoption Sanctification Saving Faith Repentance and Salvation Good Works The Perseverance of the Saints Assurance of Grace and Salvation The Law of God The Gospel and Its Influence Christian Liberty and Liberty of Conscience

4 22 Worship and the Sabbath Day Lawful Oaths and Vows The Civil Magistrate Marriage The Church The Communion of Saints Baptism and the Lord s Supper Baptism The Lord s Supper Man s State after Death and the Resurrection The Last Judgment

5 Introduction So, let all the factious and seditious enemies of the church and state perish; but, upon the head of King Charles, let the crown flourish! These words concluded the anonymously penned 1642 pamphlet entitled A Warning for England, especially for London; in the famous History of the frantick Anabaptists, their wild Preachings and Practices in Germany. The warning was subtle, yet clear: the rebellion in Münster, Germany, incited by the radical Anabaptists, may well likely happen in England if the emerging Baptist churches were allowed to grow and spread their doctrines. Reformed and Presbyterian believers alike feared both theological and political division would ensue from the emerging Anabaptists just as it had elsewhere. But the Baptists of London had no desire to pursue similar discord, and did not even consider themselves part of the Anabaptist tradition. Members of the Calvinistic Baptist churches sought to reassure the leaders in the city they had no intention of disrupting the status quo and also wanted to disavow any connection with the Continental Anabaptists. Thus, in 1644, ministers and leaders from the seven Calvinistic Baptist churches in London published a Confession with a title page which included the following annotation: The Confession of Faith, of those Churches which are commonly (though falsly [sic]) called Anabaptists. These churches wanted to set the record straight by demonstrating they were orthodox in their theological beliefs and had v

6 Baptist Confession of Faith 1689: Leader s Answer Guide no hidden agenda like some of the radical Anabaptists in other parts of Europe. The opening paragraph to the 1644 Confession accuse the leaders of London with wrongly charging us with holding Free-will, Falling away from grace, denying Originall sinne, disclaiming of Magistracy, denying to assist them either in persons or purse in any of their lawful Commands, doing acts unseemly in the dispensing the Ordinance of Baptism, not to be named among Christians. Thus, the Baptists wanted to prove they were law-abiding citizens and had much in common with the Puritan majority. The Confession worked, and opponents admitted there was much orthodoxy in the document similar to the Reformed churches, but some were still skeptical of the true motives of the Baptists and continued to view them with suspicion. By 1677, in the wake of the Westminster Confession of Faith (1646) and the Savoy Declaration (1658), English Baptists felt the need to create a more detailed confession of faith that specifically addressed some pressing issues of the day (such as a movement for the return to observing the Sabbath on the last day of the week) and to combat some growing heretical positions espoused particularly by Thomas Collier, including his peculiar mixture of Pelagian and Socinian beliefs with orthodoxy. 1 Thus, in 1677, the same churches participating in the first London Baptist Confession reconvened, along with additional Calvinistic Baptist churches in the region, to craft an updated London Baptist Confession of Faith. 2 1 For further discussion on the topic, see Dr. James M. Renihan, The Strange Case of Thomas Collier at 2 We are indebted to Dr. James M. Renihan and his helpful article, Confessing the Faith in 1644 and 1689, found at for the historical background to the Confession. vi

7 Introduction Despite gathering in 1677 to revise the document, it was not until July 1689, following the passage of the Toleration Act, which allowed religious freedom among the established church in England and Scotland, that ministers and messengers formally affixed a preface and promulgated the Baptist Confession of Faith of Today, the 1677/89 Confession of Faith remains the standard document of Christian orthodoxy among Calvinistic Baptist churches throughout the world. Charles Spurgeon once referred to the 1689 Confession as an excellent... expression of the teaching of those Holy Scriptures. We could not agree more, and so we are pleased to offer you this edition of the 1689 Confession in gently updated language. In so doing, our aim was to bring forward the language of the Confession by replacing pronouns such as thy, thine, thou, ye, etc. with today s equivalent form. Additionally, verbal endings such as eth, est, st, etc. have likewise been replaced with its modern form. Some archaic words have also been replaced with their modern equivalent, but without altering the syntax or sentence structure. Review questions have been affixed to each chapter, and each question number corresponds to the paragraph number in which the answer can be found. So, for instance, in the first chapter, question 1 s answer can be found in paragraph 1 of that chapter; the answers to questions 2(a), 2(b), and 2(c) are found in paragraph 2; the answer to question 3 is found in paragraph 3, and so on. Here, then, is that famous summary of Christian doctrine that has captivated countless Baptist faithful down through the centuries. vii

8 Baptist Confession of Faith 1689: Leader s Answer Guide Suggested Talking Point QUESTION: The language of the Baptist Confession of Faith closely reflects the language of earlier Reformed creeds and Confessions. Why do you suppose that is? ANSWER: Doctrinal statements are never written in a vacuum but within a specific historical context. The Confession of 1689 was no exception. The formulation of the Confession sought to draw a distinction between the General Baptists (Arminians) and the Particular Baptists (Calvinists). The General Baptists emphasized a view of the atonement whereby Christ died for all mankind alike. According to this view, an individual s free will determines his salvation. In contrast, Particular Baptists emphasized a particular atonement whereby the death of Christ was limited to those whom God has chosen to save from eternal punishment for reasons known only unto Him apart from any divine foreknowledge of those who would accept Him if given the opportunity. Salvation is ultimately the work of God and His sovereign choice, rather than the result of an autonomous free will decision of man. Because of this belief, Particular Baptists were united along with the Reformed and Presbyterian majority in England in embracing the position that a Christian s salvation is ultimately rooted in God s electing grace. The Particular Baptists understood the importance of unity of faith, especially in times of suffering, persecution, and religious controversy. Because of that, they sought to unite with people of like mind and faith. And that s exactly what the Particular Baptists wanted to communicate to the Puritan Divines with a Confession similar to the established Reformed Confessions: unity of faith on core biblical and gospel issues. viii

9 This ancient document is the most excellent epitome of the things most surely believed among us. It is not issued as an authoritative rule or code of faith, whereby you may be fettered, but as a means of edification in righteousness. It is an excellent, though not inspired, expression of the teaching of those Holy Scriptures by which all confessions are to be measured. We hold to the humbling truths of God s sovereign grace in the salvation of lost sinners. Salvation is through Christ alone and by faith alone. C. H. SPURGEON

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11 1 The Holy Scriptures 1. The Holy Scripture is the only sufficient, certain, and infallible rule of all saving knowledge, faith, and obedience, 1 although the light of nature, and the works of creation and providence do so far manifest the goodness, wisdom, and power of God, as to leave men inexcusable; yet are they not sufficient to give that knowledge of God and his will which is necessary unto salvation. 2 Therefore it pleased the Lord at sundry times and in divers manners to reveal himself, and to declare that his will unto his church; 3 and afterward for the better preserving and propagating of the truth, and for the more sure establishment and comfort of the church against the corruption of the flesh, and the malice of Satan, and of the world, to commit the same wholly unto writing; which makes the Holy Scriptures to be most necessary, those former ways of God s revealing his will unto his people being now ceased Tim. 3:15 17; Isa. 8:20; Luke 16:29, 31; Eph. 2:20; 2 Rom. 1:19 21; Rom. 2:14 15; Pss. 19:1 3; 3 Heb. 1:1; 4 Prov. 22:19 21; Rom. 15:4; 2 Pet. 1:

12 Baptist Confession of Faith 1689: Leader s Answer Guide 2. Under the name of Holy Scripture, or the Word of God written, are now contained all the books of the Old and New Testaments, which are these: OF THE OLD TESTAMENT: Genesis, Exodus, Leviticus, Numbers, Deuteronomy, Joshua, Judges, Ruth, I Samuel, II Samuel, I Kings, II Kings, I Chronicles, II Chronicles, Ezra, Nehemiah, Esther, Job, Psalms, Proverbs, Ecclesiastes, The Song of Solomon, Isaiah, Jeremiah, Lamentations, Ezekiel, Daniel, Hosea, Joel, Amos, Obadiah, Jonah, Micah, Nahum, Habakkuk, Zephaniah, Haggai, Zechariah, Malachi. OF THE NEW TESTAMENT: Matthew, Mark, Luke, John, The Acts of the Apostles, Paul s Epistle to the Romans, I Corinthians, II Corinthians, Galatians, Ephesians, Philippians, Colossians, I Thessalonians, II Thessalonians, I Timothy, II Timothy, To Titus, To Philemon, The Epistle to the Hebrews, Epistle of James, The first and second Epistles of Peter, The first, second, and third Epistles of John, The Epistle of Jude, The Revelation. All of which are given by the inspiration of God, to be the rule of faith and life Tim. 3:16 3. The books commonly called Apocrypha, not being of divine inspiration, are no part of the canon or rule of the Scripture, and, therefore, are of no authority to the church of God, nor to be any otherwise approved or made use of than other human writings. 6 6 Luke 24:27, 44; Rom. 3:2 12

13 The Holy Scriptures 4. The authority of the Holy Scripture, for which it ought to be believed, depends not upon the testimony of any man or church, but wholly upon God (who is Truth itself), the author thereof; therefore it is to be received because it is the Word of God Pet. 1:19 21; 2 Tim. 3:16; 2 Thess. 2:13; 1 John 5:9 5. We may be moved and induced by the testimony of the church of God to a high and reverent esteem of the Holy Scriptures; and the heavenliness of the matter, the efficacy of the doctrine, and the majesty of the style, the consent of all the parts, the scope of the whole (which is to give all glory to God), the full discovery it makes of the only way of man s salvation, and many other incomparable excellencies, and entire perfections thereof, are arguments whereby it abundantly shows itself to be the Word of God; yet notwithstanding, our full persuasion and assurance of the infallible truth, and divine authority thereof, is from the inward work of the Holy Spirit bearing witness by and with the Word in our hearts. 8 8 John 16:13 14; 1 Cor. 2:10 12; 1 John 2:20, The whole counsel of God concerning all things necessary for his own glory, man s salvation, faith and life, is either expressly 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. 9 Nevertheless, we acknowledge the inward illumination of the Spirit of God to be necessary for the saving understanding of such things as are revealed in the Word, 10 and that there are some circumstances concerning the worship of God, and government of the church, common to human actions and societies, which are to be ordered by the 13

14 Baptist Confession of Faith 1689: Leader s Answer Guide light of nature and Christian prudence, according to the general rules of the Word, which are always to be observed Tim. 3:15-17; Gal. 1:8 9; 10 John 6:45; 1 Cor. 2:9-12; 11 1 Cor. 11:13 14; 1 Cor. 14:26, All things in Scripture are not alike plain in themselves, nor alike clear unto all; 12 yet those things which are necessary to be known, believed and observed for salvation, are so clearly propounded and opened in some place of Scripture or other, that not only the learned, but the unlearned, in a due use of ordinary means, may attain to a sufficient understanding of them Pet. 3:16; 13 Ps. 19:7; Ps. 119: The Old Testament in Hebrew (which was the native language of the people of God of old), 14 and the New Testament in Greek (which at the time of the writing of it was most generally known to the nations), being immediately inspired by God, and by his singular care and providence kept pure in all ages, are therefore authentic; so as in all controversies of religion, the church is finally to appeal to them. 15 But because these original tongues are not known to all the people of God, who have a right unto, and interest in the Scriptures, and are commanded in the fear of God to read 16 and search them, 17 therefore they are to be translated into the vulgar language of every nation unto which they come, 18 that the Word of God dwelling plentifully in all, they may worship him in an acceptable manner, and through patience and comfort of the Scriptures may have hope Rom. 3:2; 15 Isa. 8:20; 16 Acts 15:15; 17 John 5:39; 18 1 Cor. 14:6, 9, 11, 12, 24, 28; 19 Col. 3:16 14

15 The Holy Scriptures 9. The infallible rule of interpretation of Scripture is the Scripture itself; and therefore when there is a question about the true and full sense of any Scripture (which is not manifold, but one), it must be searched by other places that speak more clearly Pet. 1:20 21; Acts 15: The supreme judge, by which all controversies of religion are to be determined, and all decrees of councils, opinions of ancient writers, doctrines of men, and private spirits, are to be examined, and in whose sentence we are to rest, can be no other but the Holy Scripture delivered by the Spirit, into which Scripture so delivered, our faith is finally resolved Matt. 22:29, 31 32; Eph. 2:20; Acts 28:23 * * * REVIEW QUESTIONS 1. In what three areas do the Scriptures serve as a sufficient, certain, and infallible rule? Also, list three ways the goodness, wisdom, and power of God are manifested. Saving faith Faith Obedience The light of nature The works of creation The providence of God 15

16 Baptist Confession of Faith 1689: Leader s Answer Guide 2. (a) How many books are in the Old Testament canon of Scripture? 39 (b) How many books are in the New Testament canon of Scripture? 27 (c) Who is the true Author of the Bible? God the Holy Spirit 3. Why should the Apocrypha not be part of the canon of Scriptures? The books in the Apocrypha are not of divine inspiration and so are of no authority to the Church. 4. What is the basis for believing and receiving the Scriptures as authoritative? The authority of the Holy Scripture depends wholly upon God its Author (Who is Truth itself). Therefore it is to be received because it is the Word of God. 5. List eight reasons why the Bible can be trusted to be the Word of God. The testimony of the Church The ultimate origin of the Scriptures The power of biblical doctrines to change lives The loveliness of the style of writing 16

17 The Holy Scriptures The essential unity of the Scriptures from Genesis to Revelation The expressed purpose the glory of God The revelation of the way of salvation The fact that the Scriptures are without error 6. (a) List four areas in which the whole counsel of God is revealed. What is necessary for the Lord s glory What is essential for man s salvation The way of faith The way of temporal and eternal life (b) What new revelation of the Spirit or traditions of men can be added to the Scriptures? Nothing. (c) What is the role of the Holy Spirit associated with understanding the Scriptures? The Holy Spirit illuminates the mind to comprehend spiritual truth. 7. What is the one subject that is clearly taught ( propounded ) in Scripture? Those things that are necessary to be known, believed and observed for salvation. 17

18 Baptist Confession of Faith 1689: Leader s Answer Guide 8. The Old and New Testaments were originally written in what two languages? Hebrew and Greek 9. What is the one infallible and inerrant rule that must guide scriptural interpretation? Scripture must be allowed to interpret itself. 10. When the Word of God is proven to be in conflict with historic writings of great men and church councils, which writings should prevail? It is in the sentence of Scripture we are to rest, for it is in Scripture, delivered by the Spirit, that our faith is finally resolved. * * * THINK ABOUT IT 1. Is the Bible without error in all matters, or just when it addresses spiritual issues? 2. Is it important to believe that the Scriptures contain a completed revelation of God s words to mankind? Explain. 3. How does a historic belief in progressive revelation factor into the concept of a completed canon of Scripture? 18

19 The Holy Scriptures 4. What should the response of the church be to those who believe in continual revelation today through dreams, visions, and voices? 5. Which position best reflects your thoughts in matters of faith and practice: (1) the Elastic View: what Scripture does not specifically prohibit is permissible; (2) the Strict View: only what is commanded in the Scriptures is permissible? 6. Does the temptation come to some churches to exalt a confession of faith over the Scriptures? How is this temptation to be handled? 19

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