When I began this series, I listed 14 individual lessons which we were going to cover regarding the history of the church.
The goal of this course was not to cover every historical event in the past 2,000 years, as that would be beyond our grasp.
But instead, it was to show the clear consistent testimony of truth which has been preserved down through the ages within the church.
In the early years, the Ecumenical Councils and Creeds bore witness to the truth.
Unfortunately, as corruption found its way in, so did a removal of the ability of ecumenism in any meaningful sense.
Last week, we noted that denominationalism is the result of the fracturing which occurred after the Protestant Reformation, but that it was a fracturing which was necessary because what was being held together in Rome was not truth, but it was undeniably heretical.
So, now instead of ecumenical councils providing strong creeds and affirmations for the worldwide church, a local church (body of believers) must decide which group or denomination with which it will have an affiliation - if any at all.
Its not just about finding a right “flavor” of Christianity, as some have suggested.
It is about finding the truth, and upholding the truth.
Our church, just in the past weeks, affirmed the Elder’s Decision to join the Fellowship of Independent Reformed Evangelicals.
In doing so, we made a commitment that we would stand for the truths of Reformed Theology in our promotion of the Gospel of Christ.
Within the group FIRE, there is also a consistent understanding of Credo-Baptism, that the ordinance of baptism is for believers only; thus, we have not only established ourselves as Reformed, but also as Baptistic in our practice of the ordinances.
In our church, we do not practice the baptism of infants (known as Paedobaptism), but rather we baptize only those who have made a personal profession of faith in Christ and repentance of sins.
As such, because we have taken positions which are both Reformed and Baptistic, I wanted to spend an evening of this series dealing with two documents which are more recent (less than 400 years old) which we can and should look to as guides for our church.
I. 1689 London Baptist Confession of Faith
II. Abstract of Principles
I believe in these two documents, we will see clear testimony of our reformed and baptistic forefathers which not only agrees with our understanding of Scripture, but also gives weight and substance to many of the positions that we hold.
Certainly the ancient creeds have tremendous value for our faith; but we need not discount these more recent confessions and their value as well, for they contain great wisdom for the modern church when employed correctly.
The 1689 London Baptist Confession of Faith
The 1689 London Baptist Confession of faith is one of the most important Reformed documents in the english-speaking world.
It was preceded and highly influenced by two other important Reformed documents:
The Westminster Confession of Faith (1646)
The Savoy Declaration of Faith and Order (1658)
It is sometimes referred to as the Second London Baptist Confession (or the 2LBC) because it was preceded by The First Baptist Confession which was written in 1644.
The First Baptist Confession predates the Westminster Confession, but while it is very Reformed in tone, it was not nearly as expansive.
Following the writing of the Westminster Confession and Savoy Declaration, it was obvious it needed to be revised and expanded.
The expanded version was originally written in 1677, and it drew heavily from the influences of the Westminster and Savoy Declaration.
However, at the time it was illegal to promote it; though many pastors were making references to it.
In 1689, The Toleration Act was passed and so the confession from 1677 was given a new preface and declared the 1689 Baptist Confession of Faith.
During this time in history, English baptists were separated into two categories:
General Baptists
Particular Baptists
General Baptists had been influenced by arminianism, which was a growing teaching of this time, and taught that the atonement of Christ was made “in general” for all mankind.
Particular Baptists were influenced by Reformed Theology, and taught that the atonement of Christ was made “in particular” for the Elect.
NOTE: The 1689 Confession affirms the Particular Baptist perspective.
The Particular Baptists were responsible for creating churches in Colonial America, and in 1707 the Philadelphia Association was established.
The 1689 Confession was adopted as The Philadelphia Confession with an addition of two chapters.
Chapter 23: On Singing Praise
Chapter 31: On the Laying On of Hands
It is easily demonstrated that the earliest Baptist churches in America were Reformed in their Theology
This theology would become the ancestor of the Southern Baptist Convention (which we will see expressed more fully when we look at the Abstract of Principles).
Note: It is sometimes argued that the ancestors of the baptists were the anabaptists.
There is no doubt that anabaptist ideas regarding the baptism of believers only were influential early on in baptist history.
But there is not a direct line from anabaptists to the modern baptist church - the modern anabaptists exist as the Mennonites, Amish and Hutterites.
English Baptists made a point to separate themselves from the anabaptists because they were considered “radical” and instead pointed to Scripture as the reason for their commitment to credo-baptism.
Baptists owe much of their theological heritage to the Protestant Reformers, especially their commitment to the sovereignty of God, justification by faith alone and eternal security.
Here are some sections from the 2LBC which demonstrate the power and eloquence of the document:
Chapter 1: the Holy Scriptures
1:1 “The Holy Scriptures are the only sufficient, certain and infallible rule for saving knowledge, faith, and obedience. Although the light of nature and the works of creation and providence give such clear testimony to the goodness, wisdom and power of God that they leave people without excuse, yet they are not sufficient to give the knowledge of God and his will that is necessary for salvation. Therefore it pleased the Lord to reveal himself at various times and in different ways, and to declare his will to his church. To ensure the preservation and propagation of the truth, and to establish and support the church against human corruption, the malice of Satan, and the world, he committed his complete revelation to writing. The Holy Scriptures are therefore absolutely indispensable, for God's former ways of revealing his will to his people have now ceased.”
Chapter 5: Divine Providence
5:1 “God, the good Creator of all things,1 in his infinite power and wisdom,2 upholds, directs, organizes and governs3 all creatures and things, from the greatest to the least,4 by his perfectly wise and holy providence,5 to the end for which they were created.6 He governs in accordance with his infallible foreknowledge and the free and immutable counsel of his own will,7 to the praise of the glory of his wisdom, power, justice, infinite goodness and mercy.
Chapter 8: Christ the Mediator
8.5 The Lord Jesus has fully satisfied the justice of God by his perfect obedience and his once-for-all sacrifice which he offered up to God through the eternal Spirit. He has procured reconciliation, and has purchased an everlasting inheritance in the kingdom of heaven for all those whom the Father has given to him.
8.6 Although the price of redemption was not actually paid by Christ till after his incarnation, yet its value, efficacy, and benefits were communicated to the elect in all ages from the beginning of the world. This was accomplished through those promises, types, and sacrifices in which he was revealed and represented as the seed of the woman who should bruise the serpent's head, and the Lamb slain from the beginning of the world, for he is the same, yesterday and today and for ever.
8.8 To all those for whom Christ has obtained eternal redemption, he certainly and effectually applies and communicates this redemption, making intercession for them. He unites them to himself by his Spirit, he reveals to them the mystery of salvation in and by the Word, he persuades them to believe and obey controlling their hearts by his Word and Spirit, and he overcomes all their enemies by his almighty power and wisdom using methods and ways which are perfectly consistent with his wonderful and unsearchable providence. All this is by free and absolute grace, without any foreseen condition in them to obtain it.
Chapter 9: Free Will
9.1 God has provided the human will by nature with liberty and power to act upon choice; it is neither forced, nor determined by any intrinsic necessity to do good or evil.
9.2 In his state of innocence, Adam had freedom and power to will and to do what was good and well-pleasing to God; but he was unstable so that he might fall from this condition.
9.3 The human race through the fall into a state of sin, has completely lost all ability of will to perform any spiritual good accompanying salvation. In our natural state we are altogether opposed to spiritual good and dead in sin; we are not able, by our own strength, to convert ourselves, or even to prepare ourselves for conversion.
9.4 When God converts sinners and transfers them into the state of grace, he frees them from their natural bondage to sin, and by his grace alone he enables them freely to will and to do what is spiritually good.1 Nevertheless, because of their remaining corruption, they do not perfectly nor exclusively will what is good, but also will what is evil.
9.5 Only in the state of glory will our wills be made perfectly and permanently free to do good alone.
The 1689 Baptist Confession is obviously not a perfect document, as no creed or confession can claim to be perfect or on the same level as Scripture.
But it does testify most clearly to what our understanding of Scripture would be in many (if not all) areas.
It is not an overly long document, but it not a brief one either; which is why w turn our attention now to a document which is greater in its brevity, but equal in its expression of the truth.
The History of the Abstract of Principles
The Abstract of Principles was the first statement of faith which was ever endorsed by the Southern Baptists.
It was commissioned by the first president of Southern Baptist Seminary, James Petigru Boice.
It was writhed by Basil Manly, Jr.
Southern Baptist Theological Seminar opened in 1859 in Greenville, S.C. (and later moved to its current location in Louisville, Kentucky).
“The Fundamental Laws” of the seminary were written in 1858, and in them is contained the following statement:
“Every Professor of the Institution shall be a member of a regular Baptist Church; and all persons accepting Professorships in this Seminary, shall be considered by such acceptance, as engaging to teach in accordance with, and not contrary to, the Abstract of Principles hereinafter laid down.”
Note: The term “Regular Baptist” was another name for the Particular Baptists because at that time General Baptists had all but disappeared, and the ‘Particular’ became the ‘regular’ baptists.
To this day, all professors who teach at Southern Seminary are required to sign the Abstract of Principles showing agreement and willingness to hold to its teachings.
At this point, I want to simply read the Abstract and make a few observations. (See: Handout)
Conclusion: I would like to conclude this evening with a quote from, “The Prince of Preachers” Charles Haddon Spurgeon.
Spurgeon Was a baptist - committed to reformed theology, which he considered simply to be biblical theology.
In regard to the 1689 London Baptist Confession of Faith, Charles Spurgeon made the following statement:
“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.”
In the 2LBC, we have a full expression of our faith; in the AofP we have a condensed, but yet very solid overview of key teachings.
Next week, is our final lesson. In it, we will be examining some of the major events of history in the past one hundred years, some of which have just occurred in our lifetimes. The Abstract Of Principles
I. The Scriptures.
The Scriptures of the Old and New Testament were given by inspiration of God, and are the only sufficient, certain and authoritative rule of all saving knowledge, faith and obedience.
II. God.
There is but one God, the Maker, Preserver and Ruler of all things, having in and of himself, all perfections, and being infinite in them all; and to Him all creatures owe the highest love, reverence and obedience.
III. The Trinity.
God is revealed to us as Father, Son and Holy Spirit each with distinct personal attributes, but without division of nature, essence or being.
IV. Providence.
God from eternity, decrees or permits all things that come to pass, and perpetually upholds, directs and governs all creatures and all events; yet so as not to destroy the free will and responsibility of intelligent creatures.
V. Election.
Election is God's eternal choice of some persons unto everlasting life -- not because of foreseen merit in them, but of his mere mercy in Christ -- in consequence of which choice they are called, justified and glorified.
VI. The Fall of Man.
God originally created man in His own image, and free from sin; but, through the temptation of Satan, he transgressed the command of God, and fell from his original holiness and righteousness; whereby his posterity inherit a nature corrupt and wholly opposed to God and His law, are under condemnation, and as soon as they are capable of moral action, become actual transgressors.
VII. The Mediator.
Jesus Christ, the only begotten Son of God, is the divinely appointed mediator between God and man. Having taken upon Himself human nature, yet without sin, He perfectly fulfilled the Law, suffered and died upon the cross for the salvation of sinners. He was buried, and rose again the third day, and ascended to His Father, at whose hand He ever liveth to make intercession for His people. He is the only Mediator, the Prophet, Priest and King of the Church, and Sovereign of the Universe.
VIII. Regeneration.
Regeneration is a change of heart, wrought by the Holy Spirit, who quickeneth the dead in trespasses and sins enlightening their minds spiritually and savingly to understand the Word of God, and renewing their whole nature, so that they love and practice holiness. It is a work of God's free and special grace alone.
IX. Repentance.
Repentance is an evangelical grace, wherein a person being, by the Holy Spirit, made sensible of the manifold evil of his sin, humbleth himself for it, with godly sorrow, detestation of it, and self-abhorrence, with a purpose and endeavor to walk before God so as to please Him in all things.
X. Faith.
Saving faith is the belief, on God's authority, of whatsoever is revealed in His Word concerning Christ; accepting and resting upon Him alone for justification and eternal life. It is wrought in the heart by the Holy Spirit, and is accompanied by all other saving graces, and leads to a life of holiness.
XI. Justification.
Justification is God's gracious and full acquittal of sinners, who believe in Christ, from all sin, through the satisfaction that Christ has made; not for anything wrought in them or done by them; but on account of the obedience and satisfaction of Christ, they receiving and resting on Him and His righteousness by faith.
XII. Sanctification.
Those who have been regenerated are also sanctified, by God's word and Spirit dwelling in them. This sanctification is progressive through the supply of Divine strength, which all saints seek to obtain, pressing after a heavenly life in cordial obedience to all Christ's commands.
XIII. Perseverance of the Saints.
Those whom God hath accepted in the Beloved, and sanctified by His Spirit, will never totally nor finally fall away from the state of grace, but shall certainly persevere to the end; and though they may fall, through neglect and temptation, into sin, whereby they grieve the Spirit, impair their graces and comforts, bring reproach on the Church, and temporal judgments on themselves, yet they shall be renewed again unto repentance, and be kept by the power of God through faith unto salvation.
XIV. The Church.
The Lord Jesus is the Head of the Church, which is composed of all his true disciples, and in Him is invested supremely all power for its government. According to his commandment, Christians are to associate themselves into particular societies or churches; and to each of these churches he hath given needful authority for administering that order, discipline and worship which he hath appointed. The regular officers of a Church are Bishops, or Elders, and Deacons.
XV. Baptism.
Baptism is an ordinance of the Lord Jesus, obligatory upon every believer, wherein he is immersed in water in the name of the Father, and of the Son, and of the Holy Spirit, as a sign of his fellowship with the death and resurrection of Christ, of remission of sins, and of his giving himself up to God, to live and walk in newness of life. It is prerequisite to church fellowship, and to participation in the Lord's Supper.
XVI. The Lord's Supper.
The Lord's Supper is an ordinance of Jesus Christ, to be administered with the elements of bread and wine, and to be observed by his churches till the end of the world. It is in no sense a sacrifice, but is designed to commemorate his death, to confirm the faith and other graces of Christians, and to be a bond, pledge and renewal of their communion with him, and of their church fellowship.
XVII. The Lord's Day.
The Lord's Day is a Christian institution for regular observance, and should be employed in exercises of worship and spiritual devotion, both public and private, resting from worldly employments and amusements, works of necessity and mercy only excepted.
XVIII. Liberty of Conscience.
God alone is Lord of the conscience; and He hath left it free from the doctrines and commandments of men, which are in anything contrary to His word, or not contained in it. Civil magistrates being ordained of God, subjection in all lawful thing commanded by them ought to be yielded by us in the Lord, not only for wrath, but also for conscience sake.
XIX. The Resurrection.
The bodies of men after death return to dust, but their spirits return immediately to God -- the righteous to rest with Him; the wicked to be reserved under darkness to the judgment. At the last day, the bodies of all the dead, both just and unjust, will be raised.
XX. The Judgment.
God hath appointed a day, wherein he will judge the world by Jesus Christ, when every one shall receive according to his deeds; the wicked shall go into everlasting punishment; the righteous, into everlasting life.
