38 Confessional Statements And Their Proper Use

A transcript of the video teaching

I would like to welcome you back to another study in Bible Doctrine. In our previous two studies, I have given a historic and doctrinal overview of John Gill’s Goat Yard Declaration of Faith. And then, towards the end of our last study, I pointed out some of the major differences between the 1689 Confession and the 1729 Declaration. In a nutshell, the 1689 Confession is representative of 17^th century Hyper-Calvinism, whereas the 1729 Declaration is representative of 18^th century Hyper-Calvinism. More specifically, 17^th century Hyper-Calvinism, represented by the 1689 Confession, is based on a threefold covenantal framework, pushing to the forefront a conditional covenant of grace. Forthwith, saving faith is viewed as a legal duty imposed upon unregenerate sinners, resulting in a conditional salvation; the preaching of the gospel is made an offer to unregenerate sinners, serving as a tool for proselyting; and the ten commandments are made the rule of conduct for the believer’s life, turning sanctification into a legal and lifeless formality. On the other hand, 18^th century Hyper-Calvinism, represented by the 1729 Declaration, is based on a twofold covenantal framework, pushing to the forefront an unconditional covenant of grace. Forthwith, saving faith is viewed as a gospel privilege imparted to regenerate sinners, resulting in an unconditional salvation; the preaching of the gospel remains a proclamation to all sinners, fulfilling its design for evangelism; and the gospel is made the rule of conduct for the believer’s life, upholding the spiritual and living nature of sanctification. 

Now, based on this comparison, I wish to do two things in this study. First, I would like to make some observations about Confessional statements in general. Second, I would like to give some guidance on how Christians should make use of Confessional statements. 

First, some observations about Confessional statements in general. 

First, the 1689 Confession and the 1729 Declaration set forth an entirely different framework of teachings, leading to a number of different conclusions. This has been clearly shown by the comparison between the two documents. There are many, however, who believe the 1729 Declaration is only a condensed version of the 1689 Confession. They are under the impression that the teachings of John Gill were one and the same with that of the 1689 Confession. Consequently, the 1729 Declaration is often sidelined as an unnecessary abridgment of the 1689 Confession. It should be quite evident, based on this series of studies in Bible Doctrine, that those who take this view do not understand the significant reforms and doctrinal developments which came about during the 18^th century—something I have explained in previous studies. As a result, not only do they misrepresent the teachings of John Gill, but they disregard the significance of the 1729 Declaration. 

Second, the 1644 Baptist Confession and the 1689 Baptist Confession are based upon 17^th century Hyper-Calvinism. That is, before the teachings of John Gill and Andrew Fuller, which divided the Particular Baptist churches, there were two major confessional statements that had been drafted by a few preachers during the 17^th century. The first of these was published in the years 1644 and 1646; the second in the years 1677 and 1689. 

 The 1644 Statement was drawn up by John Spilsbery, based partly upon his own articles of faith published in a book on the subject of baptism. However, it is quite clear Spilsbery used the Separatists’ Confession of 1596 as the template, or model, around which to frame his views. There were at the time seven Particular Baptist congregations scattered around London, all of whom subscribed to Spilsbery’s 1644 Confession. The 1689 Statement was drawn up by Nehemiah Coxe and William Collins. They used for their template, or model, the Presbyterians’ 1646 Westminster Confession and the Congregationalists’ 1658 Savoy Declaration. There were by this time well over one hundred Particular Baptist congregations scattered around London, the majority of whom subscribed to Coxe’s and Collins’ 1689 Confession. The basic differences between these documents is that the 1644 Confession has a more “baptistic” tone and uses less pointed language. It is for this reason those who are not comfortable with the “Protestant” tone of the 1689 Confession turn to the 1644 Confession as their standard of faith. However, it should be pointed out, both of these statements are based upon a threefold covenantal framework; both statements set forth the views of 17^th century Hyper-Calvinism. The doctrinal reforms which are represented by John Gill’s 1729 Declaration had not yet taken root among the churches. Henceforth, anyone who subscribes to the teachings of 18^th century Hyper-Calvinism is better off abandoning the 1644 and 1689 Confessions in favor of clearer statements of faith, such as the 1729 Declaration. That is not to say, of course, that we denounce the 1644 and 1689 Confessions as heretical documents. There is much in them that is good and sound. It is to say, however, that these 17^th century confessional statements lack the reforms and refinement of other statements which more accurately articulate free and sovereign grace. 

Third, Confessional statements are the uninspired opinions of men and therefore should not be elevated to an authoritative status lording over the Christian life or the governance of churches. That is, the words of these documents are the words of men, not the words of God. While we do not discount their historic value, and while they are certainly helpful guides on many doctrinal matters, yet the statements remain nothing more than the thoughts and opinions of men. These documents, therefore, must be treated as any other uninspired piece of literature. Now, there has been over the last several decades a growing interest in confessional statements, especially among a certain group of Baptists identifying as Reformed. Indeed, they have elevated the 1689 confession to a status of divine authority. They read it, study it, meditate upon it, pray over it, interpret it, memorize it, discuss it, debate it and write books about it. Of course, they do with their confessional statement what Christians are to do with the Bible. For all intents and purposes, they have substituted the Bible for this confessional statement. There is perhaps no clearer proof of this than their reading into the Bible what they learn from the confession, rather than finding in their confession what they have read from the Bible. You see, they have given up on Bible exposition choosing rather to expound this confession, believing the Bible can only be understood and rightly interpreted according to this historic document. My dear friends, if you are attending a church that always talks about this or any other confessional statement, I believe it’s a red flag pointing to something very wrong with the leadership and/or membership of that church. The subject of confessions should never be a dominant topic spoken of by the pastor or the people. The Word of God, the Holy Scriptures, the Bible should be the document always on the lips and in the hearts of the Lord’s people. 

Fourth, beware of those who identify as Confessional Baptists. By “confessional”, they mean they subscribe to one of the great 17^th century confessional statements as the standard for their faith and practice. This would be either the Presbyterian 1646 Westminster Confession, the Congregationalist 1658 Savoy Declaration or the Baptist 1689 Confession. As Baptists, they obviously align themselves with the 1689 Baptist Confession. Now, to my knowledge, this is a new trend among Baptists. Historically speaking, I know of no Baptist group identifying as “Confessional”, in the sense that a confessional statement serves as the bedrock for their faith and practice. Baptists have always been fierce proponents for the Word of God, believing the Holy Scriptures to be the only sufficient rule for faith and practice. In fact, this is the cardinal principle serving as the first article among the historic Confessions. Take the 1689 Baptist Confession, for instance. It’s first article reads in part—“The Holy Scripture is the only sufficient, certain, and infallible rule of all saving knowledge, faith, and obedience…The infallible rule of interpretation of Scripture is the Scripture itself…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.” Based on this first article, it is quite clear the Baptists of the 17^th century were Scriptualists, or Biblicists. They were not Confessionalists. Indeed, the very concept of Confessionalism is a violation of the first article of the confessions. Nowhere in the 1644 and 1689 Confessions, or for that matter, nowhere in the 1596 Separatists’ Confession, or the 1646 Westminster Confession or the 1658 Savoy Declaration, do the framers of these documents include an article on the authority of confessional statements. 

So then, what changed? When did the Reformed Baptists begin to identify as Confessional Baptists? Did they believe this when their movement began in the 1950’s? Or is this a recent development among this new generation of Reformed Baptists? I believe this shift away from the sufficiency of Scripture is a recent development among them. 

 In my view, the change has come about over the last twenty-five years, with the rise of the world wide web. Never before were people so easily connected around the world, conversing through online chat forums, social media platforms, podcasts and YouTube channels. Most Christian denominations took advantage of these things, using the platforms as means to propagate their teachings. Among them were the Presbyterians and the Reformed Baptists. Now keep in mind, the Reformed Baptists emerged from Presbyterianism during the 1950’s, so not only were their teachings closely aligned, but the Presbyterians cast a shadow over the Reformed Baptists, similar to a father casting a shadow over his children. Henceforth, you will invariably find the Reformed Baptists striving to gain the approval and approbation of the Presbyterians on the one hand, while attempting to separate and distinguish themselves on the other. You see, the Reformed Baptists live under the shadow of Presbyterianism, making it the touchstone for their own faith and practice. And in time, the Presbyterians clearly defined, from their perspective, what it means to be “Reformed”. This was promulgated across the internet, gaining acceptance among the Reformed Baptist community. 

Here is a case in point. The Westminster Presbyterian Church put out the following answer to the question—“What Does It Mean To Be Reformed?”

“The basics of the Reformed faith is that it is Calvinist, Covenantal, Confessional, and Committed to the 5 Solas of the Reformation:

“Commitment to the 5 Solas—…By Grace Alone, Through Faith Alone, In Christ Alone, On the Authority of Scripture Alone, To the Glory of God Alone.”

“Calvinist—…Summed up in the acronym TULIP: Total Depravity, Unconditional Election, Limited Atonement, Irresistible Grace, Perseverance of the Saints.

“Covenantal—…that God has always related to his people according to a covenant…the original covenant of works was made in the Garden of Eden…God then inaugurated the Covenant of Grace by which his people could be saved through faith in Christ.

“Confessional—…substantial agreement with one of the major, historic confessions of the Christian faith. These confessions include the Westminster Confession of Faith, the Heidelberg Confession, the Three Forms of Unity, and the London Baptist Confession of Faith. These Confessions do not replace the authority of the Bible, but rather establish it and seek to declare the proper interpretation of the Bible as it relates to what man is to believe about God and what duties God requires of man. While all of these confessions are worth study, Westminster Presbyterian Church, PCA, holds largely to the Westminster Standards which includes the Westminster Confession of Faith and the Longer and Shorter Catechisms.”

Now, given this criteria, the Reformed Baptists have sought to conform themselves accordingly, because of course, they long to be as “reformed” as the Presbyterians. And you see, over the last twenty-five years, there has been an observable shift within the Reformed Baptist movement with the newer generations identifying with the Presbyterian definition of what it means to be Reformed. It is from this definition they now call themselves “Confessional Baptists”. Ironically, the English Particular Baptists, whom the Reformed Baptists seek to emulate, including the Gillite and the Fullerite branches, never made Confessionalism the benchmark for their faith and practice. Certainly, they were five-point Calvinists; and yes, they subscribed to covenantal theology; and sure, they drew up and used various confessions of faith; and yes, they were familiar with the five solas of the Reformation. But they didn’t package themselves with these wrappers, neither did they make these categories on what it means to be “reformed”, outlined by the Presbyterians, the central theme in their sermons or their writings. Rather, they were Scripturalists; they were biblicists. They spoke of doctrine as they drew it from the Bible, and it was usually framed in very practical and experiential terms. Never in a million years would they call themselves Confessionalists, or allow their ministries to be consumed by talking about and writing about the ancient confessions. I can state unequivocally, the Reformed Baptists’ obsession with 17^th century Confessionalism is quite unique and not a little bizarre compared to the broader circle of Baptist churches worldwide. 

Now, I ask you, what is the difference between a Roman Catholic who has elevated church tradition and Pope dogma to a position on par with the Bible,  and the Presbyterians and Reformed Baptists who have done the same thing with their confessional statements? In other words, I am arguing, to be Confessional, according to the sense in which the Presbyterians and the Reformed Baptists use that label, is to replace Christ and His Word with the 17^th century theologians and their confessional statements. You see, my dear friends, these ancient creeds and confessions have been anointed by the Presbyterians and the Reformed Baptists with a sacerdotal unction. Indeed, for many belonging to these groups, Confessionalism has become a form of idolatry, for not only are the documents themselves revered and cherished, but some of them even retain the old English spelling of words and the old type set of fonts, as if it carries even more weight of divine authority.

These things ought not to be! While confessional statements are useful documents that should be consulted by Christians and churches, yet they carry no greater authority in the Christian life or for church governance than the words spoken by pastors and Christians living today. The words of men, no matter who those men are or when they lived, are at best, the words of men. If you belong to a so-called Confessional church, I recommend you consider finding a congregation that makes the Scriptures the only rule for faith and practice. 

Now, with the time we have remaining, I would like to give a couple of suggestions on how Christians should use confessional statements. 

First, confessional statements should serve as stepping-stones on your journey with the Lord, not bed-rocks upon which to build a personal or denominational fortress.

Every Christian is on a journey of grace with the Lord. And each is at a different stage on that journey. I’ve said it many times before, by default, every Christian starts his/her journey as an Arminian. However, as he/she grows in grace and in the knowledge of the Lord Jesus Christ, advancement is made towards the doctrines of grace, and the more light the Lord sheds upon the path, the deeper will his/her conviction grow in sovereign grace. Along this journey, the Lord provides many helps to assist us on the way. Foremost among these helpers are fathers, mothers, brothers and sisters in the faith—men and women, both old and young, who advise us and guide us in our walk with the Lord. Their counsel and instruction is of inestimable value. But there are other helpers to assist us in the journey, such as books, recorded sermons and online archives of helpful resources. Although the ones who authored those books or preached those sermons may be dead, yet they become mentors and fathers/mothers in the faith. At times, when we get to know an author or preacher through their books and sermons, it is almost as if we have met them. We think of them as friends. Well, it is to this category confessional statements belong. Confessional statements are like any other mentor who assists us in our journey with the Lord. But we don’t stop at these statements, or with any of these mentors, building our  faith upon them. Oh no, this would be to build our house upon the sand. We mustn’t ever build our faith upon the teachings of a John Calvin, or that of a John Gill, or that of a confessional statement. Our faith must be built upon the Lord Jesus Christ, and Him alone. These mentors, and books, and sermons and confessional statements should be leading us to Christ. They exist as a means to an end. They do not exist as an end to themselves. You see, my dear friends, it doesn’t matter how wonderful a mentor may be; it doesn’t matter how much you have been helped by a mentor, or influenced by a book; you will discover sooner or later that you will not agree entirely with any mentor or with any book or with any confessional statement. Sure, as a whole, the teachings of a mentor, book or confessional statement may be sound and accurate, but they are not perfect statements of doctrine nor are they without error. Glean from these documents what is good, but filter out and discard that which is bad. As a believer in Christ, you have a personal responsibility to exercise discernment and make judgments for yourself on whether a truth claim is aligned with the Word of God. You mustn’t accept a truth claim just because the 1689 Baptist Confession says it. You must try the spirits, whether they be of God. You must rightly divide the Word of truth, comparing Scripture with Scripture. You must be above all things a lover of God’s Word; a student of God’s Word; a follower of God’s Word; a teacher of God’s Word; an advocate for God’s Word. You should be like the two disciples who traveled from Jerusalem to Emmaus, after Jesus had been crucified. While they journeyed, they communed together and reasoned concerning the Lord Jesus Christ, at which time the Lord Jesus drew near, in His resurrected body, but their eyes were holden that they did not know Him. As the three of them continued on their journey, the Lord Jesus began at Moses and all the prophets, expounding to them in all the Scriptures the things concerning Himself. At the end of their journey, they sat down in a house to share a meal together, at which time the eyes of the two disciples were opened, and having then recognized the Lord Jesus, He vanished out of their sight. They then said one to another, “Did not our heart burn within us, while he talked with us by the way, and while he opened to us the scriptures?” Do you see, my dear friends, a confessional statement is nothing more than a companion on your journey of grace. You may commune with the confessional statement, conversing about the things of Christ, but there is no substitute for Moses and the prophets and all the Scriptures which alone reveal the Christ of God. And, whatever joy you might find conversing with a confessional statement, or with a mentor in the gospel, it pales in comparison with the joy you experience when communing with Christ Himself. You see, if your father in the faith or if a confessional statement is not leading to you to Christ, then it is a distraction and you are better off walking alone so long as the Lord is at your side and His Word is your guide. Do not be like the Reformed Baptists who have made the 1689 Baptist Confession the bedrock upon which to build their faith along with their denominational fortress. The words of the Apostle Paul seem appropriate here. He wrote to the churches of Colosse—”As ye have therefore received Christ Jesus the Lord, so walk ye in him.” Not in a creed, or in a confession, or in a preacher of the gospel, but walk in Christ. “Rooted and built up in him, and stablished in the faith.” Rooted in Christ, not in a creed or a confession. Built up in Christ, not in a creed or a confession. Established in the faith, not in a creed or a confession. “As ye have been taught, abounding therein with thanksgiving.” Taught by who? By a creed or a confession? No, the Scriptures speak of no such thing. Rather, taught by the Spirit of God, the Spirit of truth, for it is given unto Him by the Father and the Son to guide His people into all truth. “Beware lest any man spoil you through philosophy and vain deceit, after the tradition of men, after the rudiments of the world, and not after Christ.” What is it that creeds and confessions do to the believer when such documents are made the foundation of his/her faith, but rob them of the riches of the gospel? Confessional statements, when made the basis of one’s faith, is nothing but philosophy and vain deceit, the tradition of men, the rudiments of the world. Our faith does not come from a document or the words printed upon a page, but from the living Word of God, whose virtues flow into our regenerate souls. It is Christ the Savior who is the foundation for the believer’s life, not the 1689 Confessional statement. (Colossians 2:6-8) We are called to be strangers and pilgrims passing through this world; we are not called to be builders of religious empires and denominational fortresses. Leave that business to the Reformed Baptists. By making the 1689 Confession the bedrock upon which they build their kingdom, it has actually become a stumbling block, rather that a stepping stone in their journey with the Lord. You press on toward the mark, my dear friend, for the prize of the high calling of God in Christ Jesus!

Second, confessional statements are the convictions of those who drew them up, they are not the convictions of those who subsequently subscribe to them. My dear friends, you will never die as a martyr for a Confessional statement, nor will you ever truly live for it. Why? Because you are borrowing someone else’s convictions. The 1644 Baptist Confession was the conviction of John Spilsbery. The 1689 Baptist Confession was the conviction of William Collins and Nehemiah Coxe. The 1729 Declaration was the conviction of John Gill. When you are called upon to pass through the fiery furnace of persecution; when you are made to pass through the deep waters of reproach and condemnation on account of your faith in Christ; when you are arrested, charged and imprisoned for your allegiance to Christ; it will not be a creed or a confessional statement that will see you through the trouble. It will be your own personal testimony and singular conviction that will make you steadfast in the faith. You see my dear friends, if you cannot express the truths of a confessional statement in your own words, then they are not convictions from your heart. What is needed today is not a revival of ancient creeds and confessions, but the emergence of new creeds and confessions, based upon the personal testimonies and individual convictions of every believer in Christ. I don’t care one iota if you subscribe to the 1644, 1689 or 1729 confessions of faith. That to me means nothing. What I want to know is what you believe, expressed in your own words, without having to plagiarize or copy the testimony and confessions of others. And you see, that is the actual reason creeds and confessions have gained such popularity today. They are the lazy Christian’s testimony. They are the ignorant Christian’s confession. Creeds and Confessions, when they are made the essence of one’s own faith, are nothing other than crutches to support the lazy and ignorant believer in Christ. Such Christians will not think for themselves. They do not want to think for themselves. They are too afraid to think for themselves. So they hide behind the testimonies and convictions of other people, while attempting to convince you that they are studious Christians and knowledgeable Christians, because they can quote from a 17^th century confessional statement. 

Hiding behind a confessional statement is akin to repeating the Lord’s prayer for all your communications with God. You see, the Lord’s prayer was given to the disciples as a template, that they might know how to frame their own words and make their own petitions at the throne of grace. And so should confessional statements be used. The real value of a confessional statement is its use as a template, enabling Christians to formulate their own confessional statements according to their personal testimonies and individual convictions. 

My dear friends, all you have to do is read through the Word of God and you will discover the Lord’s people always sharing their personal experiences undergirded by their individual convictions, never subscribing to someone else’s confessional statement. We should therefore start distinguishing between a confessional statement and convictional statement. A confessional statement belongs to someone else; a convictional statement belongs to me. 

Here is the convictional statement of Job—Job 19:25-27: ”For I know that my redeemer liveth, and that he shall stand at the latter day upon the earth: and though after my skin worms destroy this body, yet in my flesh shall I see God: whom I shall see for myself, and mine eyes shall behold, and not another;”

Here is the convictional statement of David—2 Samuel 23:5: ”Although my house be not so with God; yet he hath made with me an everlasting covenant, ordered in all things, and sure: for this is all my salvation, and all my desire, although he make it not to grow.”

Here is the convictional statement of the Ethiopian Eunuch—Acts 8:37: ”I believe that Jesus Christ is the Son of God.”

Here is the convictional statement of Peter—Matthew 16:13-17: ”When Jesus came into the coasts of Caesarea Philippi, he asked his disciples, saying, Whom do men say that I the Son of man am? And they said, Some say that thou art John the Baptist: some, Elias; and others, Jeremias, or one of the prophets. He saith unto them, But whom say ye that I am? And Simon Peter answered and said, Thou art the Christ, the Son of the living God. And Jesus answered and said unto him, Blessed art thou, Simon Barjona: for flesh and blood hath not revealed it unto thee, but my Father which is in heaven.”

I close my thoughts on this point by referring you to a little incident which occurred in the life of King David. David is sent by his father to check on his older brothers who stood with the armies of Israel on the battlefield against the Philistines. Upon arrival, and to his disgust, Israel and the Philistines were at a standstill, with a giant named Goliath on the other side blaspheming God and defying the armies of Israel. David soon discovered that King Saul promised great riches and his daughter as wife for the man who would defeat the giant. David was able to gain entrance before the king, assuring him that he would fight the uncircumcised Philistine. At first, the king dismissed David’s offer, rebuking him for his youth. But David shared with his Saul his own experience as a keeper of his father’ sheep. He said there came a lion and bear, and took a lamb out of the flock; he went out after the lion, and smote him, and delivered it out of his mouth; and when the lion rose against him, he caught it by the beard, and smote him, and slew him. He therefore told the king, as he slew the lion and the bear, so he would do the same to the uncircumcised Philistine; the Lord who delivered him out of the paw of the lion and out of the paw of the bear, would certainly deliver him out of the hand of this giant. Forthwith, Saul commissioned David to fight Goliath, but before dismissing him from the tent, clothed him in his own armor—a helmet of brass for the head, a coat of mail around the body and a sword at his side. However, David could not move in this equipment, for he had never trained in such armor. So he removed the king’s armor, taking with him that which was familiar to his experience and knowledge—a staff in his hand, a sling in the other hand, a shepherd’s bag at his side. He then chose five smooth stones and put them into the bag. He drew near, placing one of those stones into the sling, smiting the Philistine between the eyes. He then stood on the giant, unsheathed his sword, and severed his head from his body. 

My dear friends, to take with you into the daily battle of life the 1689 Baptist Confession is like wearing the king’s armor that you’ve never tested. You are far better off taking with you the staff, sling, shepherd’s bag and five smooth stones. And that is the difference between a confessional statement and convictional statement. Sure, the confessional statement may be worthy of a king, but it is useless for a young shepherd. Take with you your personal testimony and private convictions, leaving the armor with the kings who laze around in their tents. 

So, I ask you, what will serve you best in your journey with the Lord? A confessional statement based on someone else’s conviction, or a convictional statement based upon your own knowledge and experience of the gospel? I pray the Lord will make you comfortable with a staff, sling, bag and stones. Be your own person; think for yourself; walk with the Lord in the integrity of your heart; test the spirits whether they be of God; stand fast in the faith; quit you like men; be strong; let all your things be done with love, as it is in Christ Jesus our Lord; stand upon and live by your own convictional statement, given to you by the Lord Himself!

I look forward meeting with you again next week for the continuation of our series in Bible Doctrine. Until then, I hope you will write down your own convictional statement, if you have not already done so. And when someone asks you to which confessional statement you subscribe, you may tell them you subscribe to the truth as it has been given to you by the Holy Spirit in the Lord Jesus Christ.