The Confessing Baptist: A Review

Can the contemporary church benefit from confessions of faith written centuries ago? In The Confessing Baptist: Essays on the Use of Creeds in Baptist Faith and Life, eleven authors, contributing fifteen essays and three book reviews, hope to make the affirmative argument. Edited by Robert Gonzales, Jr., the book’s contributors include a range of Reformed Baptist thinkers who serve as pastors, seminarians, and church historians. Together they make a sound argument for the validity and necessity of confessions and creeds in every age, including the present. In so doing, they aspire to encourage Baptists to embrace their confessional heritage and enjoy the benefits which the authors are certain will follow.

Summary

Divided into five parts, the first features submissions by Luke Walker and Robert Gonzales. Walker’s “Need for Creed” argues for the legitimacy, importance, and usefulness of creeds. In responding to those who object to the use of creeds, he contends they are biblical, do not contradict sola Scriptura, and have served the church well throughout her history. Gonzales follows with an elaboration of Walker’s theme in explaining “The Validity and Value of Confessions of Faith.” He examines the biblical basis for using confessions and offers insight into how they can benefit the local church, insisting that a properly used confession can foster “stronger love and devotion to the Person, Word, and Works of Jesus” (25).

The second part consists of five essays from well-known Baptist historians Michael A. G. Haykin and Tom Nettles. Haykin introduces the First London Confession of Faith in chapter 3 while presenting the historical context and theology of the Second London Confession (2LCF) in chapters 4 and 5, respectively. He demonstrates how the historical context influenced the crafting of each confession and how they clearly defined the distinctives that set the Baptists apart within the Reformed tradition. In the next two chapters (6 and 7), Nettles offers insight into the New Hampshire Confession of Faith and the Abstract of Principles. He describes how unique events in American Baptist history shaped these confessions and denotes how they remain faithful to the Calvinistic Baptist heritage.

The book hits its stride in its third part, presenting the reader with practical implications concerning the use of confessions of faith. Steve Weaver (chapter 8) traces the use of confessions among the Southern Baptists from the Second London Confession to the Philadelphia Confession, establishing the pattern for the Convention’s drafting of the Baptist Faith and Message (1925, 1963, and 2000). He explains how the confessions summarize essential beliefs topically and express unity among adhering churches and institutions. He includes an historical example of how a clear exposition of basic beliefs exposed a subversive movement within Baptist circles, setting the stage for their separation from Campbellism (126–131). Gonzales follows with two essays: the first defining confessional terminology and explaining the levels of subscription, while the second offers how to choose and use a confession. Both chapters are practical and pastoral, offering insights to select and adhere to a confession of faith.

Part Four is perhaps the most substantial part of the book. Here, five essays address the theological composition of the 2LCF in some ways that differentiate it from the Westminster Confession of Faith. In chapter 11, Jeffrey Johnson investigates the subject of covenant theology, highlighting the “federalism” of the confession that leads to the Baptist distinction of believer’s (only) baptism. Tom Ascol offers an exposition on “The Gospel and the Extent of Its Grace” (chapter 12), explaining how the addition of chapter 20 to the confession enunciates and safeguards the exclusivity of the gospel for salvation. Chapter 13 features Sam Waldron’s exposition of the confession’s doctrine of civil government. He describes the confession’s view of ordained human authority while elaborating upon the historic Reformed opinion on civil disobedience. Next, Tom Ascol returns with a submission detailing the ecclesiology of the Confession’s 26th chapter. In the longest chapter in the 2LCF, Ascol proves that, although there is substantial agreement with the Presbyterians and Congregationalists, there remain marked differences concerning church government that distinguish Baptist polity. Brian Borgman concludes the section with an offering proving the unity with the larger Reformed tradition in the ordinance of the Lord’s Supper and disunity in the ordinance of baptism.

The final section of the book features three reviews of books that deal with confessionalism. Nicolas Alford reviews R. Scott Clark’s Recovering the Reformed Confession, cautioning that, while contributing positively to the confession debate, the book goes too far in ascribing confessions equal authority with the Bible. Luke Walker commends Carl Trueman’s The Creedal Imperative to his readers, concluding that it is a positive, worthwhile read defending the use of creeds and confession. In the final chapter (18), Vadim Chepurny reviews J.V. Fesko’s The Need for Creeds Today: Confessional Faith in a Faithless Age, suggesting that the author misfired in his attempt to explain the need for creeds.

Evaluation

As conveyed in the preface, Dr. Gonzales intends The Confessing Baptist for use by local church leaders and members, encouraging them to embrace the historic creeds and confessions (xvi). While specifically baptistic in its appeal, the authors are keen to remind their readers of the influence of the Westminster Confession of Faith and the Savoy Declaration upon the formulation of the 2LCF. Well-ordered and edited, the book follows the arc one would expect if building a cogent argument, anticipating the reader’s unfamiliarity with or reluctance to adopt a confession of faith. Despite multiple authors writing on different topics, the book flows seamlessly from chapter to chapter, each building upon the preceding, adding another voice to the chorus proclaiming the value of confessions of faith. Each submission enhances the argument, and none detract from it.

From the beginning, the book establishes its pastoral approach, explaining the legitimacy and usefulness of confessions or creeds. With clear definitions and plain speech, the authors repeatedly remind their readers that confessions are not equal to or above Scripture; instead, they are summaries of what one believes the Bible teaches (7). Acknowledging the neglect of confessions within Baptist circles for more than a century, the authors imply that the contemporary church could have avoided much of the doctrinal confusion plaguing it if it possessed concise, clearly articulated doctrinal positions as a rule rather than the exception. On the other hand, the authors also warn against a kind of “hyper-confessionalism” of which some are guilty (21).

Gonzales gives a refreshing offering on the varying subscription levels, carefully explaining the difference from the most stringent to the least. From a pastoral perspective, this addresses an area of extreme concern. He helpfully uses the doctrine of progressive sanctification as an example to relieve some of the tension inevitable when considering the adoption of a confession for a congregation (156). Just as the believers within a congregation are at different stages of Christian development, so, too, are the churches themselves. Allowing for both individual and corporate differences, the author’s suggestion for a tiered, progressive system of subscription denotes graciousness and prudence. Likewise, his recommendation for a stricter subscription for leadership wisely guards against false teachers by clearly demarcating the doctrinal boundaries one must not cross (158). As iterated throughout the book, confessions serve as a safeguard against false doctrines and as a source of unity.

Additionally, the book proves most helpful in its contributions conveying Baptist history as confessional, a detail missed by many Baptists today. Unfortunately, many in American Baptist churches are unaware of their doctrinal roots and often attribute their heritage to the Anabaptists (194). This book dispels such misunderstanding and sets forth Baptist history by tracing the confessions from London to Philadelphia to New Hampshire and, eventually, to Southern Baptists. By outlining the historical context of each confession, the book enables the reader to understand the arrangement of and content within the document. Such an approach adds flesh to the bones of the confessions, allowing the reader to identify with a by-gone generation and understand the necessities that motivated them. Moreover, this approach widens the reader’s field of vision, granting an appreciation for the security of a faithful witness delivered through successive ages to the present.

Appropriately, the early chapters lay the foundation for the meat of the book, found in the theological considerations in Part 4. Here, the contributors offer to the reader a wealth of helpful knowledge setting the 2LCF apart from its Reformed precursors and, as such, establishing the Baptist distinctives of 1689 federalism, the sacraments, and ecclesiology. Jeffrey Johnson’s essay on covenant theology is a must-read for Reformed Baptists. His clear articulation of the confession’s covenant theology explains a significant difference between the Reformed Baptists and their Presbyterian brethren. The 2LCF’s assertion of the covenant of grace’s revelation in Genesis 3:15 and its progressive revelation in subsequent Old Testament covenants is significant. Accordingly, the covenant of grace finds its fullest manifestation in the New Testament (174).

Moreover, the confession declares the fulfillment of the covenant of works by the covenant of grace; that is to say, Christ fulfills the covenant of works by his obedient, righteous life. Johnson confidently declares, “we are saved by works, but the works that save us are the imputed works of Christ that come by faith alone and grace alone” (176). Such an understanding of covenant theology shuts the door to admission by any means other than professing faith in the meritorious work of Christ. Johnson effectively communicates this as a distinction that creates space between Baptists and their pedobaptist Reformed brethren.

Perhaps the most intriguing chapter is Sam Waldron’s submission concerning the civil magistrate (chapter 13). He begins provocatively by asserting that the American “social contract” theory whereby government derives its authority from the “consent of the governed” is unbiblical (190). Such a statement will surely pique the curiosity of any reader raised to revere the Declaration of Independence and the American experiment of representative government. Thus, Waldron reminds the reader that the Christian worldview differs from most other worldviews developed in the crucible of Enlightenment thought. Elaborating on 2LCF chapter 24, he offers much instruction that proves beneficial to Christian citizens in every age, none more so than the distinction between “may” and “must” in the sphere of conscientious disobedience (201).

However, as he is careful to warn against belligerence, contempt, and rebellion against civil authorities (199), Waldron delineates between subjection to an ordained authority functioning within its divinely delegated role and an ungodly usurpation of power outside the magistrate’s purview (196). This division is crucial for believers and sets them against the overreaching magistrate. Hence, the distinction between whether a believer “may” disobey civil authorities or whether they “must” disobey. Here, the conscience must guide the believer to decide the degree of disobedience or obeisance, but never to the degree of sinful activity or violent rebellion. The impression is that the believer must prepare themselves to suffer consequences stemming from their willful resistance to legal but sinful rule instead of seeking forceful revolution. It is a timely lesson for American Christians.

Despite the strengths of Waldron’s elucidation, some respectful criticism is in order. One hopes that a modern exposition on the civil magistrate would contain clear instructions for the system of representative government, but Waldron does not offer it. Instead, the examples given seem more in line with authoritarian governments that issue decrees apart from representative input. Of course, a brief essay cannot address every application for every form of government. Nevertheless, representative democracy in its varying forms is the prevailing method of government in Western countries and, as such, ought to demand some of the author’s consideration.

Even if Waldron disagrees with the concept of government by “consent of the governed,” still, it is the form inherited in the West. How the believer functions within a constitutional republic, where the rule of law receives priority rather than the dictates of men, requires attention. What are the specific Christian duties under a limited government whereby individuals are citizens, not subjects? How much involvement in the law-making process should the Christian expect? What obligation does the believer owe when dissent and protest are features of the system? What is the citizen’s duty to check government overreach in a nation governed by a constitution that necessarily limits the government’s scope and vests power in the people? One might deduce these answers from Waldron’s arguments; however, specific instructions are in order due to the participatory nature of representative government. This criticism aside, Waldron successfully provides an enlightening look at the Christian’s duty toward the civil magistrate.

Conclusion

In The Confessing Baptist, the authors achieve the desired ends of commending creeds and confessions to the local church. They each contribute insightful essays in bite-sized segments, effectively informing the reader on their respective topics while encouraging further study. The reader finds within the book answers for nagging questions, rebuttals for persistent criticisms, and confidence for committing oneself to a creed or confession. The authors successfully make their case for the conciseness and clarity of a confession as a buttress against doctrinal drift within a congregation, denomination, or educational institution.

I recommend this book for leadership and laypeople alike, confident that they will benefit from its message. For those considering adopting a confession, it offers a roadmap to guide them in their selection. For those already within a confessing church, it reminds them of the benefits they enjoy as a result. For those within a non-confessional church, it exposes their vulnerability to error or abuse by those who twist Scripture for selfish ends. Wherever the reader locates themself on the confessional spectrum, they can find The Confessing Baptist both profitable and edifying.

Chad Hutson