Below are excerpts from Confessions of Faith that mention
the doctrine of preservation of the Scriptures, with a few others included. It
is nothing unusual that a Confession doesn’t address all doctrines. New
confessions or revisions often add statements to address timely topics that arise
regarding doctrine or practice.
Waldensian Confession of Faith, from 1120:
“Article 3. We acknowledge for the holy Canonical Scriptures
the Books of the holy Bible, viz.”[i]
[Afterward follows the title of the 39 books of the Old Testament and 27 of the
New, pages 30-32. The confession also lists “the books Apocryphal” which were “not received of the Hebrews.” These books were read for instruction, but “not to
confirm the Authority of the Doctrine of the Church.” Morland calls this “An
ancient Confession of Faith of the Waldenses,
bearing date Anno Dom. 1120.”] This
old confession does not state preservation, but the statement is consistent
with it, as can be seen in the later Waldensian statement of 1508 that speaks
of the Bible translated into their tongue as authoritative Scripture. The
History of the Evangelical Churches in the Valleys of Piemont, Samuel
Morland, London: Printed by Henry Hills for Adoniram Byfield, 1658, p. 30
Waldensian Confession of Faith, from 1508 and
1535:
“Article 1. Concerning the holy Scriptures. …that
they were delivered and inspired by God himself, as is affirmed by Peter, Paul,
and others, and are publickly read and recited in all our Churches (especially the
Epistles and Gospels) and that in our mother and vulgar tongue, after the manner
and custome of the Primitive Churches, to the end chiefly that they may be
understood by all; and lastly, that from thence arise points of Doctrine and Exhortation
answerable to all affairs and occasions…” Morland, p. 44
Westminster
Confession of Faith, from 1646:
“1.8 The Old Testament in Hebrew (which was the
native language of the people of God of old), and the New Testament in Greek
(which at the time of the writing of it was most generally known to the
nations), being immediately inspired by God, and by his singular care and
providence kept pure in all ages, are therefore authentical; so as in all
controversies of religion the Church is finally to appeal unto them. But
because these original tongues are not known to all the people of God who have
right unto, and interest in, the Scriptures, and are commanded, in the fear of
God, to read and search them, therefore they are to be translated into the
vulgar language of every nation unto which they come, that the Word of God
dwelling plentifully in all, they may worship him in an acceptable manner, and,
through patience and comfort of the Scriptures, may have hope.”
Helvetic
Consensus Formula, from 1675
The Consensus has a preface and 25 canons; Canons
1 through 3 address the inspiration and the preservation of the Holy
Scriptures. They seem particularly concerned about changes to the Hebrew
Scriptures. Canon 1 is as follows:
“Canon 1: God, the Supreme Judge, not only took
care to have his word, which is the ‘power of God unto salvation to every one
that believes’ (Rom 1:16), committed to writing by Moses, the Prophets and the
Apostles, but has also watched and cherished it with paternal care from the
time it was written up to the present, so that it could not be corrupted by
craft of Satan or fraud of man.
Therefore the Church justly ascribes to it his singular grace and
goodness that she has, and will have to the end of the world (2 Pet 1:19), a
‘sure word of prophecy’ and ‘Holy Scriptures’ (2 Tim 3:15), from which though
heaven and earth pass away, ‘the smallest letter or the least stroke of a pen
will not disappear by any means’ (Matt 5:18).” (Translated by Martin I.
Klauber)
An
Orthodox Creed (General Baptists), from 1679:
“Article XXXVII. The Authority of the holy
Scripture, dependeth not upon the Authority of any Man, but only upon the
Authority of God, who hath delivered and revealed his mind therein unto us, and
containeth all things necessary for Salvation; so that whatsoever is not read
therein, nor may be proved thereby, is not to be required of any Man, that it
should be believed as an Article of the Christian Faith, or be thought
requisite to Salvation. Neither ought we (since we have the Scriptures
delivered to us now) to depend upon, hearken to, or regard the pretended immediate
Inspirations, Dreams, or Prophetical Predictions, by or from any Person
whatsoever, lest we be deluded by them. Nor yet do we believe that the Works of
Creation, nor the Law written in the Heart, (viz.) Natural Religion (as some
call it), or the Light within Man, as such, is sufficient to inform Man of
Christ the Mediator, or of the way to Salvation, or Eternal Life by him; but
the holy Scriptures are necessary to instruct all Men into the way of
Salvation, and eternal Life. And we do believe, that all People ought to have
them in their Mother Tongue, and diligently, and constantly to read them in
their particular Places and Families, for their Edification, and Comfort. And
endeavour to frame their Lives, according to the direction of God’s Word, both
in Faith and Practice, the holy Scriptures being of no private Interpretation,
but ought to be interpreted according to the Analogie of Faith, and is the best
Interpreter of it self; and is sole Judge in Controversie. And no Decrees of
Popes, or Councils, or Writings of any Person whatsoever, are of equal
Authority with the sacred Scriptures. And by the holy Scriptures we understand,
the Canonical Books of the Old and New Testament, as they are now translated
into our English Mother-Tongue, of which there hath never been any doubt of
their Verity, and Authority, in the Protestant Churches of Christ to this Day.”
[Afterward follows the names of the books of the Old & New Testaments, rlv]
Second
London Baptist Confession, from 1689[ii]:
“The Old Testament in Hebrew (which was the native
language of the people of God of old), and the New Testament in Greek (which at
the time of the writing of it was most generally known to the nations), being
immediately inspired by God, and by his singular care and providence kept pure
in all ages, are therefore authentic; so as in all controversies of religion,
the church is finally to appeal to them. But because these original tongues are
not known to all the people of God, who have a right unto, and interest in the
Scriptures, and are commanded in the fear of God to read and search them,
therefore they are to be translated into the vulgar language of every nation
unto which they come, that the Word of God dwelling plentifully in all, they may
worship him in an acceptable manner, and through patience and comfort of the
Scriptures may have hope.”
A
Short Confession or a Brief Narrative of Faith, from 1691:
“Of the Holy Scriptures. Concerning the holy
scriptures, we believe, that the scriptures of the old and new testament are
the written word and will of God, given by inspiration to the holy prophets and
apostles; and are left upon record for our learning, that we through patience,
and comfort of the scriptures, might have hope; and that they are a perfect
rule, containing all things necessary to salvation; they being the counsel of
God concerning all things necessary for his own glory, and the eternal good of
souls, relating both to matters of faith and practice, especially the doctrine
of the gospel therein contained.”
The Philadelphia
Confession of Faith of 1742 contains the same article as the Second
London Confession, with only minor stylistic variations.
New
Hampshire Confession of Faith, from 1833:
“I. Of the Scriptures. We believe that the Holy
Bible was written by men divinely inspired, and is a perfect treasure of
heavenly instruction; that it has God for its author, salvation for its end,
and truth without any mixture of error for its matter, that it reveals the
principles by which God will judge us; and therefore is, and shall remain to
the end of the world, the true center of Christian union , and the supreme
standard by which all human conduct, creeds, and opinions should be tried.”
[The New Hampshire Confession does not speak to preservation, but implies it by
speaking of the Bible in the present tense as “a perfect treasure of heavenly
instruction…and the supreme standard by which all human conduct, creeds, and
opinions should be tried.”]
Tomorrow Historical
considerations, Christian individuals (d.v.)
[i] “Nos reconten per Sanctas Scripturas Canonicas, li
Libres de la Sancta Bibla.” This is the original, though Morland
does not identify the language.
[ii] First published
anonymously in 1677, this Baptist Confession was guided by the Westminster
Confession. The earlier First London Confession goes not specify preservation,
but implies it: “The rule of this knowledge, faith, and obedience, concerning
the worship of God, in which is contained the whole duty of man, is (not men’s
laws, or unwritten traditions, but) only the word of God contained [viz.,
written] in the holy Scriptures; in which is plainly recorded whatsoever is
needful for us to know, believe, and practice; which are the only rule of
holiness and obedience for all saints, at all times, in all places to be
observed.”
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