I came across a
website a week or so ago where a minister or Christian leader in another
country was discussing whether
or not I am a Calvinist and whether or not I am Reformed. I appreciated the
charity in the way this person was discussing my beliefs and teachings, and
thought it was worth making a blog post clarifying my position.
In a way all
Protestants are reformed in the little ‘r’ sense, and it is unfortunate that
Reformed has become synonymous with Calvinist. I am not a Calvinist, as my
writings on free will on
my blog and Substack will make very clear to people. Not to mention I have
stated from time to time that I am not a Calvinist.
Theologically
I sit somewhere between the Remonstrants and the General Baptists. Both
affirmed free will, and both distinguished themselves from Calvinists. The
Remonstrants are those who critiqued the Reformed movement from within and
argued that free will, or man’s ability to choose to believe or not, was
genuinely taught in the scriptures. Tulip, the famous summary of Reformed Doctrine,
or the 5 Points of Calvinism as they are also called, was written to reply to a
Remonstrant statement of faith, call The Remonstrance, hence the name.
This is why I
have large agreements with Calvinists on the way that Scripture should be read,
the continuation between the Covenants, the progressive revelation of God’s
word, and much more. Though all these readings of scripture predate Calvin and
should not be seen as either uniquely Reformed or Calvinist, but historically
Christian. But I also have major disagreements. I really encourage you to read
my arguments about free will from Scripture, because I think it is impossible
to understand scripture properly without the recognition of the reality of free
will. Which distinguishes my beliefs sharply from Calvinists.
I don’t tend
to seek debate with Calvinists much, nor do I worry myself about their
doctrines as some non-Calvinists do. The reason for this is that I don’t see
their theology causing great and genuine real world harm like dispensationalism
does with Christian Zionism, and like the prosperity gospel does with setting
up people to be fleeced by dodgy preachers. If millions of Christians,
including people I encounter, were cheering on a war in the Middle East because
of Calvin’s teachings I would probably write about it more. But in general I
tend to focus on issues I consider much weightier. Though I know some of you
will think this is an issue needing more air time.
To help people
who want to know where I sit on these issues I have posted here the Standard
Confession of 1660 which was used as a guide to the beliefs of the English
General Baptists in the 17th century. I pretty much hold to what
this document teaches. However, there are a couple of minor exceptions which I
have noted at the end of the document where I don’t fully agree with the General
Baptists.
I am not posting
this to get into debates about these issues. I simply wanted to put this here
so anyone reading my blog can ascertain where I sit on the theological
spectrum. I addressed this very briefly in my first ever blog post, which you can
also refer to. But this goes into a bit more detail.
Some
dispensationalists or Christians Zionists think that Reformed Theology is the
cause of replacement theology, or at least a major cause of it. This is a
multilayered misunderstanding. For one, no
one actually holds to replacement theology which I have addressed on my
blog. Secondly, the idea that the Church is Israel, not that it has replaced
it, but that this is a continual progressive work of God going back to Abraham
and calling to himself a people, is the majority Christian position since the beginning
of Christianity. To try and pin such a belief on Reformed Theology is a deep
misunderstanding. Pretty much all Christians recognize this, except for
Christian Zionists, which is a tiny, tiny minority, though influential because
of their predominance in America and influence on American politics. However,
the idea that the Church is Israel, or to put it another way, that there is one
flock of God going back to Abraham, is the dominant Christian position of the ages, and the best way to read the Bible.
Anyway, here
is the confession.
Standard Confession (1660)
Set forth by many of us, who are
(falsely) called Ana-Baptists, to inform all Men (in these days of scandal and
reproach) of our innocent Belief and Practise; for which we are not only
resolved to suffer Persecution, to the loss of our Goods, but also Life itself,
rather than to decline the same.
Subscribed to by certain Elders,
Deacons, and Brethren, met at London, in the first month (called March, 1660.)
in the behalf of themselves, and many others unto whom they belong, in London,
and in several Counties of this Nation, who are of the same Faith with us.
After the Way which men call
Heresie, so Worship we the God of our Fathers; Believing all things which are
written in the Law, and in the Prophets, Acts 24, 4.
LONDON
Printed by C. D. for F. Smith, at the Elephant and
Castle, near Temple-Barr, 1660.
I.
We Believe and are verily confident, that there is but
one God the Father, of whom are all things, from everlasting to everlasting,
glorious, and unwordable in all his attributes, 1 Cor. 8, 6. Isa. 40. 28.
II.
That God in the beginning made Man Upright, and put him
into a state and condition of Glory, without the least mixture of misery, from
which he by transgression fell, and so came into a miserable and mortal estate,
subject unto the first death, Gen. 1. 31. Eccles. 7. 29. Gen. 2. 17. 3. 17, 18,
19.
III.
That there is one Lord Jesus Christ, by whom are all
things, who is the only begotten Son of God, born of the Virgin Mary; yet as
truly Davids Lord, and Davids root, as Davids Son, and Da [page 4] vids
Offspring, Luke 20. 44. Revel. 22. 16. whom God freely sent into the World
(because of his great love unto the World) who as freely gave himself a ransome
for all, 1 Tim. 2. 5, 6. tasting death for every man, Heb. 2. 9. a propitiation
for our sins; and not for ours only, but also for the sins of the whole World,
1 John 2. 2.
IV.
That God is not willing that any should Perish, but
that all should come to repentance, 2 Pet. 3. 9. and the knowledge of the
truth, that they might be saved, 1 Tim. 2. 4. For which end Christ hath
commanded, that the Gospel (to wit, the glad tydings of remission of sins)
should be preached to every creature, Mark 16. 15. So that no man shall
eternally suffer in Hell (that is, the second death) for want of a Christ that
dyed for them, but as the Scripture saith, for denying the Lord that bought
them, 2 Pet. 2. 1. or because they believe not in the name of the only begotten
Son of God, John 3. 18. Unbelief therefore being the cause why the just and
righteous God, will condemn the children of men; it follows against all
contradiction, that all men at one time or other, are put into such a capacity,
as that (through the grace of God) they may be eternally saved, John 1. 7. Acts
17. 30. Mark 6. 6. Heb. 3. 10, 18, 19. 1 John 5. 10. John 3. 17.
V.
That such who first orderly comes into, and are brought
up in the School of Christs Church, and waiting there, comes to degrees of
Christianity, rightly qualified and considerably gifted by Gods Spirit; ought
to exercise their gifts not only in the Church, but also (as occasion serves)
to preach to the World (they being approved of by the Church so to do) Acts 11.
22, 23, 24. Acts 11. 19. 20. and that among such some are to be chosen by the
Church, and ordained by Fasting, Prayer, and Laying on of Hands, for the work
of the Ministry, Acts 13. 2, 3. Acts 1. 23. Such so ordained, (and abiding
faithful in their work) we own as Ministers of the Gospel; but all such who
come not first to repent of their sins, believe on the Lord Jesus, and so
Baptizes in his name for the remission of Sins, but are only brought up in the
Schools of humane learning, to the attaining humane arts, and variety of
languages, with many vain curiosities of speech, 1 Cor. 1. 19, 21. 2. 1, 4, 5.
seeking rather the gain of large revenues, then the gain of souls to God: such
(we say) we utterly deny, being such as have need rather to be taught
themselves, than fit to teach others, Rom. 2. 21.
VI.
That the way set forth by God for men to be justified
in, is by faith in Christ, Rom. 5. 1.
[page 5].
That is to say, when men shall
assent to the truth of the Gospel, believing with all their hearts, that there
is remission of sins, and eternal life to be had in Christ.
And that Christ therefore is most
worthy their constant affections, and subjection to all his Commandements, and
therefore resolve with purpose of heart so to subject unto him in all things,
and no longer unto themselves, 2 Cor. 5. 15.
And so, shall (with godly sorrow
for the sins past) commit themselves to his grace, confidently depending upon
him for that which they believe is to be had in him: such so believing are
justified from all their sins, their faith shall be accounted unto them for
righteousness, Rom. 4. 22, 23, 24. Rom. 3. 25, 26.
VII.
That there is one holy Spirit, the pretious gift of
God, freely given to such as obey him, Ephes. 4. 4. Acts 5. 32. that there by
they may be throughly sanctified, and made able (without which they are
altogether unable) to abide stedfast in the faith, and to honour the Father,
and his Son Christ, the Author and finisher of their faith; 1 Cor. 6. 11. There
are three that bear record in Heayen, the Father, the Word, the holy Spirit,
and these three are one; which Spirit of promise such have not yet received,
(though they speak much of him) that are so far out of Love, Peace,
Long-suffering, Gentleness, Goodness, Meekness, and Temperance, (the fruits of
the Spirit, Gal. 5. 22, 23.) as that they breath out much cruelty, and great
envy against the Liberties, and peaceable living of such, as are not of their
judgment, Though holy as to their conversations.
VIII. That
God hath even before the foundation of the world chosen, (or elected) to
eternal life, such as believe, and so are in Christ, John 3. 16. Ephes. 1. 4, 2
Thes. 2. 13. yet confident we are, that the purpose of God according to
election, was not in the least arising from fore-seen faith in, or works of
righteousness done by the creature, but only from the mercy, goodness, and corn
passion dwelling in God, and so it is of him that calleth, Rom. 9. ii. whose
purity and unwordable holiness, cannot admit of any unclean person (or thing)
to be in his presence, therefore his decree of mercy reaches only the godly
man, whom (saith David) God hath set apart for himself, Psal. 4.
3.
IX.
That men not considered simply as men, but ungodly men,
were of old ordained to condemnation, considered as such, who turn [page 6] the
grace of God unto wantonness, and deny the only Lord God, and our Lord Jesus
Christ, Jude 4. God indeed sends a strong delusion to men, that they might be
damned; but we observe that they are such (as saith the Apostle) that received
not the love of the truth, that they might be saved, 2 Thes. 2. 10, 11, 12. and
so the indignation and wrath of God, is upon every soul of man that doth evil,
(living and dying therein,) for there is no respect of persons with God. Rom.
2. 9, 10, 11.
X.
That all Children dying in Infancy, having not actually
transgressed against the Law of God in their own persons, are only subject to
the first death, which comes upon them by the sin of the first Adam, from
whence they shall be all raised by the second Adam; and not that any one of
them (dying in that estate) shall suffer for Adams sin, eternal punishment in
Hell. (which is the second death) for of such belongs the Kingdome of Heaven, 1
Cor. 15. 22. Mat. 19. 14. not daring to conclude with that uncharitable opinion
of others, who though they plead much for the bringing of children into the
visible Church here on earth by Baptism, yet nevertheless by their Doctrine
that Christ dyed but far some, shut a great part of them out of the Kingdome of
Heaven for ever.
XI.
That the right and only way, of gathering Churches,
(according to Christs appointment, Mat. 28. 19, 20.) is first to teach, or
preach the Gospel, Mark 16. 16. to the Sons and Daughters of men; and then to
Baptise (that is in English to Dip) in the name of the Father, Son, and holy
Spirit, or in the name of the Lord Jesus Christ; such only of them, as profess
repentance towards God, and faith towards our Lord Jesus Christ, Acts. 2. 38.
Acts 8. 12. Acts 18. 8. And as for all such who preach not this Doctrine, but
instead thereof, that Scriptureless thing of Sprinkling of Infants (falsly
called Baptisme) whereby the pure word of God is made of no effect, and the new
Testament-way of bringing in Members, into the Church by regeneration, cast
out; when as the bond-woman & her son, that is to say, the old
Testament-way of bringing in Children into the Church by generation, is cast
out, as saith the Scripture, Gal. 4. 30, 22, 23, 24. Mat. 3. 8, 9. all such we
utterly deny, forasmuch as we are commanned to have no fellowship with the
unfruitful works of darkness, but rather to reprove them, Ephes. 5. 11.
XII.
That it is the duty of all such who are believers
Baptized, to draw nigh unto God in submission to that principle of Christs
[page 7] Doctrine, to wit, Prayer and Laying on of Hands, that they may receive
the promise of the holy Spirit, Heb. 6. 1. 2. Acts 8. 12, 15, 17. Acts 19. 6. 2
Tim. 1. 6. whereby they may mortife the deeds of the body, Rom. 8. 13. and live
in all things answerable to their professed intentions, and desires, even to
the honour of him, who hath called them out of darkness into his marvellous
light.
XIII. That
it is the duty of such who are constituted as aforesaid, to continue stedfastly
in Christs and the Apostles Doctrine, and assembling together, in fellowship,
in breaking of Bread, and
Prayer, Acts 2. 42.
XIV. That
although we thus declare the primitive way, and order of constituting Churches,
yet we verily believe, and also de dare, that unless men so professing, and
practising the forme and order of Christs Doctrine, shall also beautifie the
same with a holy and wise conversation, in all godliness and honesty; the
profession of the visible form will be rendered to them of no effect; for
without holiness no man shall see the Lord, Heb. 12. 14. Isa. 1. 11, 12, 15,
16.
XV.
That the Elders or Pastors which God hath appointed to
oversee, and feed his Church (constituted as aforesaid) are such, who first
being of the number of Disciples, shall in time appear to be vigilent, sober,
of good behavour, given to hospitality, apt to teach, &c. not greedy of
filthy lucre (as too many National Ministers are) but patient; not a brawler,
not covetuous, &c. and as such chose, and ordained to office (according to
the order of Scripture, Acts 14. I 23.) who are to feed the flock with meat in
due season, and in much love to rule over them, with all care, seeking after
such as go astray; but as for all such who labour to feed themselves with the
fat, more than to feed the flock, Ezek. 34. 2, 3. seeking more after theirs,
than them, expresly contrary to the practise of the Ministers of old, who said,
we seek not yours, but you, 2 Cor. 12. 14. All such we utterly deny, and hereby
bear our continued Testimony against, Ezek. 34.
XVI. That
the Ministers of Christ, that have freely received from God, ought freely to
Minister to others, 1 Cor. 9. 17. and that such who have spiritual things,
freely Ministered unto them, ought freely to communicate necessary things to
the Ministers, (upon the account of their charge) 1 Cor. 9. 11. Gal. 6. 6. And
as for [page 8] Tyths, or any forced Maintenance, we utterly deny to be the
Main tenance of Gospel Ministers.
XVII.
That the true Church of Christ, ought after the first
and second admonition, to reject all Hereticks, Tit. 3. 10, 11. and in the name
of the Lord to withdraw from all such, as profess the way of the Lord, but
walks disorderly in their conversations, 2 Thes. 3. 6. or any wayes causes
divisions or offences, contrary to the Doctrine (of Christ) which they have
learned, Rom. 16. 17.
XVIII.
That such who are true Believers, even Branches in
Christ the Vine, (and that in his account, whom he exhorts to a bide in him,
John 15. 1, 2, 3, 4, 5.) or such who have charity out of a pure heart, and of a
good conscience, and of Faith unfeigned, 1 Tim. 1. 5. may nevertheless for want
of watchfulness, swerve and I turn aside from the same, vers. 6, 7. and become
as withered Branches, cast into the fire and burned, John. 15. 6. But such who
add un to their Faith Vertue, and unto .Vertue Knowledge, and unto Know ledge
Temperance, &c. 2 Pet. 1 5, 6, 7. such shall never fall, vers. 8, 9, 10.
‘tis impossible for all the false Christs, and false Prophets, that are, and
are to come, to deceive such, for they are kept by the pa I wer of God, through
Faith unto Salvation, 1 Pet. 1. 5.
XIX. That
the poor Saints belonging to the Church of Christ, are to be sufficiently
provided for by the Churches, that they neither want food or rayment, and this
by a, free and voluntary contributi on, (and not of necessity, or by the
constraint or power of the Magistrate) 2 Cor. 9. 7. 1 Cor. 8. 11, 12, and this
through the free and voluntary help of the Deacons, (called Overseers of the
poor) be ing faithful men, chosen by the Church, and ordained by Prayer and
Laying on of Hands, to that Work, Acts 6. 1, 2. 3, 4, 5, 6. So that there is no
need in the Church of Christ, of a Magesterial compulsion in this case, as
there is among others, who being constituted in a fleshly and generational way,
are necessitated to make use of a carnal sword, to compel even a small, mean,
and short Maintenance for their poor; when as many other Members of their
Churches, can and do part with great and large Sums of Money, to maintain their
vain fashions, Gold, Pearls, and costly Array, which is expressly contrary to
the Word of God. 1 Tim. 2. 9, 10. 1 Pet. 3. 3. Alas, what will such do when God
riseth up, and when he visiteth, what will they answer
him? Job 31. 14. [page 9]
XX.
That there shall be (through Christ who was dead, but
is a live again from the dead) a
Resurrection of all men from the
graves of the Earth, Isa. 26. 19. both the just and the unjust, Acts 24. 15.
that is, the fleshy bodies of men, sown into the graves of the earth,
corruptable, dishonourable, weak, natural, (which so considered cannot inherit
the Kingdome of God) shall be raised again, incor ruptable, in glory, in power,
spiritual, and so considered, the bodies of the Saints, (united again to their
spirits) which here suffer for Christ, shall inherit the Kingdome, raigning
together with Christ, 1 Cor. 15. 21, 22, 42, 43, 44, 49.
XXI. That
there shall be after the Resurrection from the graves of the Earth, An eternal
Judgeinent, at the appearing of Christ, and his Kingdome, 2 Tim. 4. 1. Heb. 9.
27. at which time of judgement which is unalterable, and irrevocable, every man
shall receive ac cording to the things done in his body, 2 Cor. 5. 10.
XXII.
That the same Lord Jesus who shewed himself alive after
his passion, by many infallible proofs, Acts I. 3. which was taken up from the
Disciples, and carried up into Heaven, Luke 24.
51. Shall so come in like manner
as he was seen go into Heaven, Acts. 1. 9, 10.
II. And when Christ who is our
life shall appear, we shall also appear with him in glory, Col. 3. 4. For then
shall he be King of Kings, and Lord of Lords, Rev. 19. 16. for the Kingdome is
his, and he is the Governour among the Nations, Psal. 22. 28. and King over all
the earth, Zech. 14. 9. and we shall raign (with him) on the Earth, Rev. 5. 10.
the Kingdomes of this World, (which men so mightily strive after here to enjoy)
shall become the Kingdomes of our Lord, and his Christ, Rev. 11. 15. for all is
yours, ( 0 ye that overcome this world) for ye are Christs, and Christ is Gods,
1 Cor. 3. 22, 23. For unto the Saints shall be given the Kingdome, and the
greatness of the Kingdome, under (mark that) the whole Heaven, Dan. 7. 27.
Though (alas) now many men be scarce content that the Saints should have so
much as being a mong them; but when Christ shall appear, then shall be their
day, then shall be given unto them power over the Nations, to rule them with a
Rod of Iron, Rev. 2. 26, 27. then shall they receive a Crown of life, which no
man shall take from them, nor they by any means turned, or overturned from it,
for the oppressor shall be broken in pieces, Psal. 72. 4. and their now vain,
rejoycings turned into mourning, and bitter Lamentations, as ‘tis written,
[page 10] Job 20. 5, 6, 7. The triumphing of the wicked is short, and the joy
of the Hypocrite but for a moment; though his excellency mount up to the
Heavens, and his head reach unto the clouds, yet shall he perish for ever, like
his own dung; they which have seen him, shall say, where is he?
XXIII. That the holy Scriptures is the rule whereby Saints
both in matters of Faith, and conversation are to be regulated, they being able
to make men wise unto salvation, through Faith in Christ Jesus, profitable for
Doctrine, for reproof, for instruction in righteousness, that the man of God
may be perfect, throughly furnished unto all good works, 2 Tim. 3. 15, 16, 17.
John 20.
31. Isa. 8. 20.
XXIV. That
it is the will, and mind of God (in these Gospel times) that all men should
have the free liberty of their own Consciences in matters of Religion, or
Worship, without the least op pression, or persecution, as simply upon that
account; and that for any in Authority otherwise to act, we confidently believe
is expresslly contrary to the mind of Christ, who requires that whatsoever men
would that others should do unto them, they should even so do unto others, Mat.
7. 12. and that the Tares, and the Wheat should grow together in the field,
(which is the world) until the harvest (which is the end of the world,) Mat.
13. 29, 30, 38, 39.
XXV.
We believe that there ought to be civil Magistrates in
all Nations, for the punishment of evil doers, and for the praise of them that
do well, 1 Pet. 2. 14. And that all wicked lewdness, and fleshly filthiness,
contrary to just and wholesome (Civil) Laws, ought to be punished according to
the nature of the offences; and this without respect of any Persons, Religion,
or profession whatsoever; and that we and all men are obliged by Gospel rules,
to be subject to the higher Powers, to obey Magistrates, Tit. 3. 1. and to
submit to every Ordinance of man, for the Lords sake, as saith Peter 2. 13. But
in case the Civil Powers do, or shall at any time impose things about matters
of Religion, which we through conscience to God cannot actually obey, then we
with Peter also do say, that we ought (in such cases) to obey God rather than
men; Acts 5. 29. and accordingly do hereby declare our whole, and holy intent
and purpose, that (through the help of grace) we will not yield, nor (in such
cases) in the least actually obey them; yet humbly pur [page 11] posing (in the
Lords strength) patiently to suffer whatsoever shall be inflicted upon us, for
our conscionable forbearance.
These things (O ye Sons and
Daughters of Men) we verily believe to be the Lords will and mind, and
therefore cannot but speak, and if herein we differ front many, yea from
multitudes, from the learned, the wise and prudent of this World, we (with
Peter and John) do herein make our solemne, and serious appeale, namely,
whether it be right in the sight of God, to hearken unto men, (of a con trary
perswasion) more than unto God? Oh let the judicious, judge righteous
judgement! Acts 4. 19, 20.
And in the beleife, and practise
of these things, (it being the good old Apostolical way) our souls have found
that rest, and soul peace, which the world knows not, and which they cannot
take from us; of whom then should we be afraid? God is become our strength, our
light, our salvation; therefore, we are resolved (through grace) to seal the
truth or these things in way of suffer ing persecution, not only to the loss of
our goods, freedomes, or liberties, but with our lives also (if called
thereunto.)
Matthew’s
Additional Notes
As
I have put this here for people to have a guide on my beliefs, I removed some
of the concluding remarks that deal with some of the historical context in
which this statement was written. I have not edited the points of doctrine in
the confession in any way, and I have even left the archaic writing style and
spelling.
I
would like to note two points of this confession that I do not fully align with.
In
point XIX they note, “and this through the free and voluntary help of the
Deacons, (called Overseers of the poor) be ing faithful men, chosen by the
Church, and ordained by Prayer and Laying on of Hands, to that Work, Acts 6. 1,
2. 3, 4, 5, 6.”
It is best to read this as affirming that deacons should only
be men. At least I believe that was their intention. But as in the Bible there
is the deaconess Phoebe, as noted in Romans 16:1-2, “16 I commend to you our
sister Phoebe, a servant[1] of the church at
Cenchreae, 2 that you may welcome her in the Lord in a way worthy of the
saints, and help her in whatever she may need from you, for she has been a
patron of many and of myself as well..." I should inform you that I hold to the
role of deacon being open to men and women. 1 Timothy 3 can be read as
referring to the wives of the deacons and elders, or to the women who served as
deacons. That Paul calls Phoebe a deacon directly in the Greek indicates that
this was a role that was open to women.
In
contrast eldership, or pastoral roles, are exclusively the domain of men who
serve as under shepherds under Christ. Elders are given oversite over the
church. Deacons are asked to help with the behind the scenes practical works
that aid the poor and help the church practically function, and even churches which would not call women deacons engage women in such tasks. Deacon simply
means practical servant. I see no reason why women cannot hold this position.
On eldership, though, our church takes an exclusively patriarchal perspective
that men are to be the elders, and I 100% concur with this position.
In
point XXIV they argue for absolute toleration. I once held this position but
overtime and with much research on the issue, I have come to sit more in line
with John Locke’s position in The Letter Concerning Toleration published in
1689 that toleration should be limited. Open slather toleration is not
workable. It is my belief that these Baptists did not envision that they were
laying the case for tolerating perverted and sinful lifestyles, but rather
other genuinely argued for positions on how to worship Jesus Christ. However,
whether or not they were, these words in this section could be read to say they
tolerate an anarchical view of tolerance, and we know from centuries of
experience now that such broad open toleration leads society down a dark spiritual
path. John Locke actually foresaw this in his letter concerning toleration,
which I would concur with on this point.
Other
than this I commend this document as a faithful representation of my views on
Christianity on the core issues, but it is not fully representative of my
perspective on all secondary issues, of course. If you would like to see my
views on other issues you are welcome to watch my sermons.
If you would like to hear my perspective on election you can watch this sermon Here at my YouTube channel.
[1]
Greek deaconess ‘diakonon’
