Lectures on the New Hampshire Confession of Faith

Lectures on the New Hampshire Confession of Faith, by B. H. Carroll and Calvin Goodspeed.

Southwestern Journal of Theology, Volume 51, Number 2, Spring 2009.

The Pope as Antichrist

Chapter 27, “Of the Church,” in the Philadelphia Baptist Confession of Faith of 1742 (Chapter 26 in the 1689 2nd London Confession) says the following in the 4th section:

4. The Lord Jesus Christ is the Head of the church, in whom, by the appointment of the Father, all power for the calling, institution, order or government of the church, is invested in a supreme and sovereign manner; neither can the Pope of Rome in any sense be head thereof, but is that antichrist, that man of sin, and son of perdition, that exalteth himself in the church against Christ, and all that is called God; whom the Lord shall destroy with the brightness of his coming.

[The proof texts given are: Col. 1:18; Matt. 28:18-20; Eph. 4:11-12; 2 Thess. 2:2-9.]

The Philadelphia Baptist Confession was once the dominant confession used by Baptists in the United States. It is a revision of the 2nd London Baptist Confession, with two articles/chapters added.

Knowing these Baptist confessions are a revision of the Westminster Confession, it is interesting to notice what is the same and what is different.

Westminster 25.6 There is no other Head of the Church but the Lord Jesus Christ: nor can the Pope of Rome, in any sense be head thereof; but is that Antichrist, that man of sin and son of perdition, that exalteth himself in the Church against Christ, and all that is called God.

The portion about the “Pope of Rome” remains intact, with the exception of not using a capital letter to begin the word “Antichrist.” (Though the capitalization might not be all that significant, since capitalization was more fluid and not as standardized in the 17th century.)

The Baptists also added, “whom the Lord shall destroy with the brightness of his coming,” from 2 Thessalonians 2:8.

Various commentators on the confessions have noted that this text is dealing with ecclesiology rather than eschatology. Matthew Winzer represents one Reformed (Westminster) interpretation of the statement:

Propositionally therefore the statement about the antichrist only requires us to affirm (1.) that Christ alone is the head of the church, (2.) that the antichrist falsely assumes that headship, and (3.) the Pope, in falsely assuming that headship, acts as the antichrist. 

The 17th-century English Baptist minister Benjamin Keach identified the Pope of Rome with the horn in Daniel 7:21 that made war with the saints. He further said the prophecies of 1 Thessalonians 2 and 1 Timothy 4 “relate only to the Pope of Rome, and no other.” “If the Pope of Rome be not a man of sin, then Beelzebub is not a devil…he, and only he, is κατ εξοχην, the antichrist, and the very man of sin.” Tropologia, pp. 891-893

Until recently (perhaps to the last 100 years) it was common for Baptist and many Protestant church leaders to teach that whomever the Pope of Rome was at any particular time filled the roll of the antichrist. It seems to be rather uncommon today (probably on the one hand due to the spirit of ecumenism, and on the other hand to rise of dispensational eschatology identifying a singular person as Antichrist; additionally the New Hampshire Confession which superseded the Philadelphia Confession in the United States, does not mention the words pope or antichrist).

Bible verses on Antichrist:

• 1 John 2:18 Little children, it is the last time: and as ye have heard that antichrist shall come, even now are there many antichrists; whereby we know that it is the last time.
• 1 John 2:22 Who is a liar but he that denieth that Jesus is the Christ? He is antichrist, that denieth the Father and the Son.
• 1 John 4:3 and every spirit that confesseth not that Jesus Christ is come in the flesh is not of God: and this is that spirit of antichrist, whereof ye have heard that it should come; and even now already is it in the world.
• 2 John 1:7 For many deceivers are entered into the world, who confess not that Jesus Christ is come in the flesh. This is a deceiver and an antichrist.

While the term antichrist seems to be used in a very limited and distinct sense by the apostle John, I think most teachers of salvation by grace through faith alone should be able to agree that the Roman Catholic system, its theology, and its head function in the spirit of antichrist. Hear Charles Spurgeon:

We must speak very hardly and sternly against error, and against sin; but against men we have not a word to say, though it were the Pope himself: I have no enmity in my heart against him as a man, but as anti-Christ...Every time you pass the house of Popery let a curse light upon her head: Thus saith the Lord:—“Come out of her, my people, that ye be not partakers of her sins and that ye receive not of her plagues. For her sins have reached unto heaven, and God hath remembered her iniquities” (Sermon “War, War, War”).

Confessional Bibliology and Ecclesiastical Text

Confessional Bibliology - a specific view of bibliology (the study of the Bible) that affirms God’s providential preservation of Scripture in the traditional Reformation-era texts of the Hebrew Old Testament and Greek New Testament. The view establishes as “authentical” the consistent text of this era and rejects modern text critical reconstructionism. Confessional Bibliology holds the Masoretic text in Hebrew and the Textus Receptus in Greek as the pure and authentic “ecclesiastical text” of the churches. The view is “confessional” through being rooted in and supported by confessions such as Westminster (1646, Reformed), Savoy (1658, Congregational), and 2nd London (1677, Baptist). Chapter 1 (Of The Holy Scriptures), section 8 of these Confessions states:

“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.”

Confessional Bibliology argues that the authentic text had been kept pure, already existed at the time these confessions were adopted, and therefore is not to be changed, discovered, or reconstructed through means of modern textual criticism.

Note 1. Paragraphs two & three of the confessions define the canon of Scripture. Note 2. Similar views, if not rooted in and supported by Reformation-era confessions, technically are not Confessional Bibliology but may be consistent with it. Note 3. Confessional Bibliology should not be conflated with so-called “King James Onlyism” (which itself is often caricatured by opponents through most extreme examples); Confessional Bibliology is rooted in the original languages of Scripture, while so-called “King James Onlyism” focuses on the English translation.

Ecclesiastical Text (also, Confessional Text, Received Text, Standard Sacred Text) - The standard biblical text that has been used over centuries in the mainstream churches (particularly or especially in those of Baptist, Congregational, Independent, Protestant, and/or Reformed heritage). These are the texts that were copied, preached, and used in these churches. For the New Testament Greek, this means the Byzantine manuscript tradition, most particularly the family of printed texts called the Textus Receptus (in practical terms, the 1881/1894 Scrivener text being most commonly used). For the Old Testament Hebrew, this refers to the Masoretic Text, especially the 1525 Daniel Bomberg Hebrew text.

Baptists and the Bible

Following are a number of Baptist confessions of faith describing their belief on the Word of God. Though there are variations, all state a high view of the Word of God, inspired and sufficient, “the sufficient rule of faith and practice.” They are generally ordered from newer to older. Scripture references were removed to save space.

Baptist Faith and Message, 2000 (Southern Baptist Convention)
I. The Holy Bible was written by men divinely inspired and is God's revelation of Himself to man. It is a perfect treasure of divine instruction. It has God for its author, salvation for its end, and truth, without any mixture of error, for its matter. Therefore, all Scripture is totally true and trustworthy. It reveals the principles by which God judges us, and therefore is, and will remain to the end of the world, the true center of Christian union, and the supreme standard by which all human conduct, creeds, and religious opinions should be tried. All Scripture is a testimony to Christ, who is Himself the focus of divine revelation.

Doctrinal Statement of the Missionary Baptist Association of Texas
1. We believe in the plenary verbal inspiration and inerrancy of the whole Bible as originally written, and that the Bible is the all-sufficient rule of faith and practice.

Doctrinal Statement of the Baptist Missionary Association of America
II. THE SCRIPTURES
A. The Scriptures are God's inerrant revelation, complete in the Old and New Testaments, written by divinely inspired men as they were moved by the Holy Spirit. Those men wrote not in words of human wisdom but in words taught by the Holy Spirit.
B. The Scriptures provide the standard for the believer's faith and practice, reveal the principles by which God will judge all, and express the true basis of Christian fellowship.

Articles of Faith of the General Association of Regular Baptists
I. Of the Scriptures
We believe in the authority and sufficiency of the Holy Bible, consisting of the sixty-six books of the Old and New Testaments, as originally written; that it was verbally and plenarily inspired and is the product of Spirit-controlled men, and therefore is infallible and inerrant in all matters of which it speaks.
We believe the Bible to be the true center of Christian unity and the supreme standard by which all human conduct, creed and opinions shall be tried.

Doctrinal Statement of the American Baptist Association
2. We believe in the infallible, verbal inspiration of the whole Bible and that the Bible is the all-sufficient rule of faith and practice.

Abstract of Principles of the Southern Baptist Theological Seminary, 1858
The Scriptures of the Old and New Testaments were given by inspiration of God, and are the only sufficient, certain and authoritative rule of all saving knowledge, faith and obedience.

New Hampshire Baptist Confession of Faith, 1833
1. 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.

Mississippi Baptist Association Articles of Faith, 1806
2. We believe the scriptures of the Old and New Testament were given by inspiration of God, are of Divine authority, and the only rule of faith and practice.

Kehukee Baptist Association articles, adopted 1777
II. We believe that Almighty God has made known His mind and will to the children of men in His word; which word we believe to be of Divine authority, and contains all things necessary to be known for the salvation of men and women. The same is comprehended or contained in the books of the Old and New Testaments as are commonly received.

Ketocton Association Articles Of Faith, 1766
That the Holy Scriptures of the Old and New Testaments are the word of God; that they were given by divine inspiration, and that this system of revelation comprehends everything necessary for us to know concerning God, and the direction of our obedience to Him. By this divine book, God hath made revelation of His gracious design in saving poor sinners, and pointing out the way through the mediation of the Lord Jesus; that through the instrumentality of this sacred word, that stubborn and obstinate sinners are brought into the ordinances of faith, and the incorrigible left without excuse; and that by this word of the Lord all men shall be judged in the last day.

Principles of Faith of the Sandy Creek Association, 1758
II. That Scriptures of the Old and New Testaments are the word of God, and only rule of faith and practice.

Carter Lane Declaration of Faith, 1757
We believe, That the Scriptures of the Old and New Testament, are the Words of God, and the only rule of faith and practice.

The Philadelphia Confession, 1742
1. The Holy Scripture is the only sufficient, certain, and infallible rule of all saving knowledge, faith and obedience; although the light of nature, and the works of creation and providence do so far manifest the goodness, wisdom, and power of God, as to leave men unexcusable; yet are they not sufficient to give that knowledge of God and His will, which is necessary unto salvation. Therefore it pleased the Lord at sundry times, and in divers manners to reveal Himself, and to declare that His will unto His church; and afterwards for the better preserving and propagating of the truth, and for the more sure establishment, and comfort of the church against the corruption of the flesh, and the malice of Satan, and the world, to commit the same wholly unto writing; which maketh the Holy Scriptures to be most necessary, those former ways of God's revealing His will unto His people being now ceased.

Goat Yard Declaration of Faith, 1729
I. We believe that the Scriptures of the Old and New Testament are the word of God, and the only rule of faith and practice.

London Baptist Confession, 1677/1689
1. The Holy Scripture is the only sufficient, certain, and infallible rule of all saving knowledge, faith, and obedience, although the light of nature, and the works of creation and providence do so far manifest the goodness, wisdom, and power of God, as to leave men inexcusable; yet are they not sufficient to give that knowledge of God and his will which is necessary unto salvation. Therefore it pleased the Lord at sundry times and in divers manners to reveal himself, and to declare that his will unto his church; and afterward for the better preserving and propagating of the truth, and for the more sure establishment and comfort of the church against the corruption of the flesh, and the malice of Satan, and of the world, to commit the same wholly unto writing; which maketh the Holy Scriptures to be most necessary, those former ways of God's revealing his will unto his people being now ceased.

London Baptist Confession of 1646
VIII. 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.

London Baptist Confession of 1644
VII. The rule of this knowledge, faith, and obedience, concerning the worship and service of God, and all other Christian duties, is not man's inventions, opinions, devices, laws, constitutions, or traditions unwritten whatsoever, but only the word of God contained in the Canonical Scriptures.

John Spilsbury's Confession, circa 1643
6. I believe the holy Scriptures to be the word of God, and have the only authority to bind the conscience to the obedience of all therein contained, and are the all sufficient rule, by the Spirit of God to guide a man in all his obedience both to God and man.

Waldensian Confessions of Faith, 1520
3. We acknowledge for sacred canonical scriptures the books of the Holy Bible. (Here follows the title of each, exactly conformable to our received canon, but which it is deemed, on that account, quite unnecessary to particularize.)

Though the General Baptists diverge from Regular Baptists on certain doctrines, their statements on the Scriptures are consistent with the Regular Baptist confessions.

Treatise of the Faith and Practices of the Free Will Baptists, 1843
I. The Holy Scriptures
These are the Old and the New Testaments; they were written by holy men, inspired by the Holy Spirit, and are God's revealed word to man. They are a sufficient and infallible rule and guide to salvation and all Christian worship and service.
Since the Bible is the Word of God, it is without error in all matters upon which it speaks, whether history, geography, matters relating to science or any other subject.

Liberty Association Articles of Faith, 1824
That the Scriptures of the Old and New Testaments are the infallible word of God, and the only rule of faith and practice.

Interestingly, I found some older confessions of faith did not have a paragraph on the Scriptures. Yet even in these their position on the Scriptures is implied, because it is to the Scriptures they appeal to found all the doctrines in their articles. As for the Separate Baptists, the Bible was their confession of faith.