Liberty Baptist Theological University

Transcription

1 Liberty Baptist Theological University A Comparison of the New Hampshire Baptist Confession of Faith (General1833) And the Treatise on the Faith and Practice of the Free-Will Baptists, 1834 A Paper Submitted to Dr. Jonathan Yeager In Partial Fulfillment Of the Requirements for the Course History of Baptists CHHI694 By James Bert Testerman February 18, 2013

2 2 Table of Contents Introduction History of the Confessions... 3 Theology Proper Total Depravity 5 Limited Atonement?...6 Perseverance or Preservation? Christian Ordinances....8 Conclusion...9 Bibliography. 10

3 3 Introduction The primary difference between the New Hampshire Baptist Confession of Faith (1833) and the Treatise on the Faith and Practice of the Free Will Baptists, 1834 revolved around theological differences, stemming primarily from the debate between Calvinists and Arminians. This debate, which has raged and divided churches and congregations for hundreds of years, encapsulates the major doctrines of biblical theology. This is particularly evident regarding the five-points of Calvinism, which are outlined through the TULIP acrostic and in direct contradiction to the Arminian views on the doctrines of God, Mankind, Salvation and the Work of the Spirit. The Free Will Baptist view of the Ordinances of the Church, specifically the additional practice of foot washing, differs from the tenets of the New Hampshire Confession. History of the Confessions The New Hampshire Confession was written as a response to the Free Will Baptists who were disseminating their brand of Arminianism throughout New Hampshire. 1 The idea for the confession began in 1830, when the Baptist Convention of New Hampshire started a committee to construct such a Declaration of Faith and Practice, together with a Covenant, as may be thought agreeable and consistent with the views of all our churches in the State. 2 The New Hampshire Confession, one of the most popular Baptist faith statements, was used by churches and denominational organizations into the twentieth century and was originally drafted during a time when Baptists struggled to modify elements of Calvinism. 3 Compiled by John Newton Brown, the New Hampshire confession was written as an effective response to controversies involving Arminianism, Landmarkism and the antimission movement. 4 1 Bill J. Leonard. Baptist Ways: A History. (Valley Forge, PA: Judson Press, 2003), William Lumpkin. Baptist Confessions of Faith. (Chicago: Judson Press, 1959), Leonard, Ibid.

4 4 The New Hampshire Confession was not the only doctrinal statement adopted at that period in time by Baptists. Benjamin Randall, founder of the Free Will Baptists in 1779, removed himself from the Baptists in New Hampshire and they adopted their first Confession of Faith known as the Treatise on the Faith and Practice of the Free Will Baptists, Seven years later, the confession received the General Conference s official approval. 6 Theology Proper To properly comprehend the motivations behind any confession, a fundamental understanding of the views on the nature and doctrine of God must be identified and studied. Article II of the New Hampshire Confession says the following: We believe that there is one, and only one, living and true God, an infinite, intelligent Spirit, whose name is JEHOVAH, the Maker and Supreme Ruler of heaven and earth; inexpressibly glorious in holiness, and worthy of all possible honor, confidence, and love; that in the unity of the Godhead there are three persons, the Father, the Son and the Holy Spirit; equal in every divine perfection, and executing distinct and harmonious offices in the great work of redemption. 7 The New Hampshire Baptists believed that God remains absolutely sovereign from the beginning to the end of all creation. In light of this view of God came the development of the New Hampshire Baptists view of the election of God, which reflects the aforementioned modified Calvinism. While they still adhere to the historic Calvinistic view of election as the act by which mankind is chosen by God for redemption, Article IX of the NH Confession states that God s election is perfectly consistent with the free agency of man 8 ; a compromised form of staunch Calvinistic theology. Free Will Baptists view of God differs greatly from the New Hampshire confession particularly regarding both the nature of His Sovereignty and the doctrine of election. With 5 Ibid., Ibid. 7 Wayne Grudem. Introduction to Systematic Theology. (Grand Rapids, MI: Zondervan, 1994), Ibid.

5 5 regard to God s Sovereign nature, the Free Will Baptists believe that God exercises a providential care and superintendence over all His creatures, and governs in wisdom and mercy and that while God is everlasting, His knowledge of them does not cause them, nor does He decree all events which He knows will occur. 9 This Arminian ideology has often been the basis for what is known as Open Theology ; the idea that while God knows what will happen in the future, he doesn t interfere to change the outcome or to limit the free will of man. When Benjamin Randall was called before a Baptist council in 1779, and questioned as to why he did not preach on the doctrine of election, he replied Because I do not believe it. 10 After being removed from fellowship with the Baptists, Randall said It makes no odds with me who disowns me, so long as I know that the Lord owns me. 11 Instead of God predestinating men and women to salvation, the Free Will Baptists believe that He graciously gives them the gift of the Gospel, to be accepted or rejected by man. This ideology equates the actions of God in salvation alongside those of sinful man with regard to salvation. Salvation therefore, involves both an act of God and the cooperation of the sinner. 12 This emphasis on the view of God s grace in the act of salvation is perhaps the greatest polarizing tenet of the two confessions. Total Depravity Within the Calvinistic TULIP acrostic, the doctrine of Man begins with Total Depravity; the state in which the post-fall man finds himself. This doctrine affirms that the unregenerate can never do anything to satisfy God s standards of righteousness and, in fact, do not even try The Reformed Reader Accessed February 20, A Treatise on the Faith and Practice of the Free Will Baptists, 1834, Article III. Available from: 10 H. Leon McBeth. The Baptist Heritage. (Nashville, TN: Broadman Press, 1987), Ibid. 12 Leonard, James Montgomery Boice. Foundations of the Christian Faith. (Downers Grove, IL: InterVarsity Press, 1986), 518.

6 6 The New Hampshire Confession relays that while man was created in holiness, by voluntary transgression fell from that holy and happy state 14 upon the Original Sin in Eden making all of mankind sinners in perpetuity throughout the generations. On the contrary, Free Will Baptists believe that mankind is not only capable, but culpable in making a decision for Christ. The Free Will Baptist confession rejects that man is totally depraved, but merely inclined to evil. 15 They reject the notion that mankind is unable and unwilling to do anything to save themselves; with God forcing Himself on mankind. Instead, they believe that God gives them the ability to believe, and then man is on his own to make a choice to accept or reject Christ. The Free Will Baptist Confession states The power to believe is the gift of God, but believing is the act of the creature, which is required as a condition of pardon, and without which the sinner cannot obtain salvation. 16 Limited Atonement? The view of the atonement between the two confessions is a dividing point as well. The New Hampshire confession views Christ s atonement for sins as a full atonement 17 ; however, given the historical Calvinist view of the atonement, one must question the fullness of their view. Calvinists believe that since mankind is so totally depraved that they cannot respond to God, and since God is sovereign in His unconditional election of the predestined saints, then when Christ died, He only did so for the elect. 18 This renders the atonement of Christ as an action that is limited to only the elect of God. 14 Grudem, The Reformed Reader Accessed February 20, A Treatise on the Faith and Practice of the Free Will Baptists, Article IV, section II. Available from: 16 Ibid., Article X. 17 Grudem, Elmer Towns. Theology for Today. (Belmont, CA: Wadsworth, 2002), 429.

7 7 However, the aforementioned modified Calvinism has an effect on the tenet of limited atonement with regard to the New Hampshire confession. The section entitled the Freeness of Salvation allows for salvation to be available for all people, not just the elect; a clear departure from the classic doctrine of election. 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 voluntary refusal to submit to the Lord Jesus Christ. 19 The Free Will Baptist confession stands in stark contrast to the New Hampshire s theological beliefs concerning the atonement. The sins of all of mankind, according to the Free Will Baptists, have been atoned for by Christ; completely universal in scope and not limited by the Calvinist view. According to their statement of faith, Free Will Baptists believe that The call of the Gospel is co-existent with the atonement to all men, both by the word and strivings of the Spirit equally rendered to all; and if any fail of eternal life, the fault is wholly his own. 20 Lumpkin proposes the confession affirmed the general atonement that is extended to all of mankind without conditions or election. 21 Perseverance or Preservation? Calvinism teaches that the saints will persevere because their salvation is dependent upon God s irresistible grace which was granted to them because Christ died in atonement limited to the elect, basically speaking, since man has nothing to do with his salvation, he will persevere because the Savior has declared that he has eternal life. 22 The New Hampshire 19 Lumpkin, The Reformed Reader Accessed February 20, A Treatise on the Faith and Practice of the Free Will Baptists, 1834, Article VIII. Available from: 21 Leonard, Towns, 433.

8 8 confession staunchly supports this Calvinist tenet, stating That such only are real believers as endure unto the end. 23 Conversely, the Free Will Baptists attribute mankind s the idea of eternal security as a falsehood; as salvation can be both obtained through mankind s free will and can be lost through apostasy. Free Will Baptists Confession states There are strong grounds to hope that the truly regenerate will persevere unto end, and be saved, through the power of divine grace which is pledged for their support; but their future obedience and final salvation are neither determined nor certain. 24 Christian Ordinances The Free Will Baptists and the New Hampshire Baptists both affirm the ordinance of baptism through the biblical example of immersion of believers in water; a representation of the new life in Christ and an outward indication of an inward change. The addition of the phrase that it is prerequisite to the privileges of a Church relation 25 in the New Hampshire Confession is a noticeable departure between the two concerning baptism. Where the Free Will Baptists only lists the effectual benefits for the believer through baptism, the New Hampshire Confession actually asserts that it is a requirement for admittance into the Body of Christ. The Ordinance of the Lord s Supper is again an area of agreement between the two confessions. Each purports the Ordinance as a commemoration of the death of the Lord Jesus Christ; a memorial and visible example of the Gospel. The Free Will Baptists include the phrases 23 Leonard, The Reformed Reader Accessed February 20, A Treatise on the Practice and Faith of the Free Will Baptists, 1834, Article XIII. Available from: 25 Grudem, 1199.

9 9 all who have spiritual union with Christ and no man has the right to forbid these tokens to the least of His disciples 26 which is indicative of what is known as open Communion. 27 The one glaring difference between the two confessions concerning the Ordinances of the Church is on washing the saint s feet. While the New Hampshire Confession mentions nothing of this practice, the Free Will Baptists include this as a sacred ordinance, which teaches humility.it is the duty and happy prerogative of every believer to observe this sacred ordinance. 28 Conclusion The New Hampshire Confession, by the middle of the nineteenth century took its place beside the Philadelphia Confession as one of the major theological statements used in Baptist churches in America. 29 Baptist associations, conventions, schools and churches used the New Hampshire Confession as a blueprint for their theological formations, and served as the guide for the Southern Baptists first confession, the Baptist Faith and Message of The Free Will Baptist Confession, without question places a great deal of emphasis on the ability of man to choose salvation and then keep from slipping out of the Sovereign Hand of Almighty God. This reviewer is more comfortable with the New Hampshire s modified Calvinism ; as this gives primacy to the glory of God, the sovereign nature of His Salvation and completed work of Christ on the Cross; all the while allowing for the atonement to be available to all mankind. This truly honors God and reveals the depths of His love, mercy and grace while keeping mankind from boasting in their ability to do anything to save them from Hell. 26 The Reformed Reader Accessed February 20, A Treatise on the Faith and Practice of the Free Will Baptists, 1834, Article XVIII, section 3. Available from: 27 McBeth, The Reformed Reader Accessed February 20, A Treatise on the Faith and Practice of the Free Will Baptists, Article XVIII, section 3. Available from: 29 Leonard, Ibid.

10 10 Bibliography Boice, James Montgomery. Foundations of the Christian Faith. Downers Grove, IL: InterVarsity Press, Grudem, Wayne. Introduction to Systematic Theology. Grand Rapids, MI: Zondervan, Leonard, Bill J. Baptist Ways: A History. Valley Forge, PA: Judson Press, Lumpkin, William. Baptist Confessions of Faith. Chicago: Judson Press, McBeth, H. Leon. The Baptist Heritage. Nashville, TN: Broadman Press, The Reformed Reader A Treatise on the Practice and Faith of the Free Will Baptists, Accessed February 20, Available from: Towns, Elmer L. Theology for Today. Belmont, CA: Wadsworth, 2002.