by Tom Nettles

https://founders.org/2018/06/19/the-noble-new-hampshire-confession/

Every  confession of faith has its own historic context and yields a more accurate understanding when its words are seen in light of that context. This rather obvious truism, however, is particularly relevant to understanding the New Hampshire Confession of Faith. Given the normative status of the Second London Confession for Baptists from New England to the deep South, several rather intense doctrinal challenges to early 19^thcentury Baptists made a confessional response necessary for Calvinistic missionary Baptists.

One movement to which response was urgent came in the development of the Anti-mission Society Movement. The conversion of Adoniram Judson, Ann Judson, and Luther Rice to Baptist views in 1812, led to the formation of the General Missionary Convention among Baptists. By the mid-1820’s a reaction was in progress against the Convention and other missionary societies over ecclesiological matters in the main. Some, however, began to raise doctrinal resistance, considering the effort to be tinged with Arminian assumptions. One Primitive Baptist historian remarked that the “Fullerite heresies” stirred great discord and turmoil, and in being the foundation of the modern missionary system produced “an innovation and a human appendage to the church of Christ, worldly in character and insulting in its nature to the King of Zion.” A response to the developing hyper-calvinism of the Primitive movement was necessary.

In addition, on the other side of the doctrinal spectrum, Baptists saw the growing impact of Charles Finney on New England theology. Two points are important for us to consider as influences on the language of the New Hampshire confession. First is Finney’s particular construction of the voluntary nature of all human decision. Since “God cannot save men without their concurrence,” God must induce human cooperation within the existing moral fabric of human nature. If God works by providence and his Spirit “to the utmost extent he wisely can, and all in vain, there remains nothing more which, as a moral governor, he can do to save him.” This view of God’s necessary cooperation with human will makes the idea of moral inability an absurdity. Commands always imply present ability. Natural ability cannot be distinguished from but must include moral ability. Every command implies the moral power to obey. Conversion, therefore depends on four confluent causes. The Spirit of God brings light and moral suasion; the truth embodies the motivational content which the Spirit uses to “induce the sinner to turn.” Third, the preacher is a secondary agent to present the truth, and, finally, the sinner himself does the actual turning, changes his heart as his own act.

The third contextual influence, and perhaps most immediately pertinent, is the emergence of Free will Baptists under the influence of Benjamin Randall. Coming under conviction as a result of thoughts that plagued him after the death of George Whitefield, Randall sought to know if saving mercy still was available to him. When he was converted, he had a vision of saving grace that brought him to this conviction about the saving work of Christ: “I saw in him a universal love, a universal atonement, a universal call to mankind, and was confident that none would ever perish, but those that refused to obey it.” After a mystical experience in which God showed him that his views of universal grace were consistent with Romans 8:29, 30 and Ephesians 1:3-6, he began forming churches based on increasingly strong Arminian convictions.

Randall died in 1807. The Free Will Baptist movement grew and in 1826 began publishing The Free Will Baptist Magazine. By 1833 they initiated a foreign mission outreach. In 1832 the General Conference approved the writing of a confession of faith, an action that Benjamin Randall never would have approved. This confession was adopted in 1834, the year after the New Hampshire Baptist Association’s adoption of the New Hampshire Confession. This Free Will Baptist Confession gave clear delineation of its distinctive doctrines. With Finneyite overtones, they stated, “God has endowed man with power of free choice, and governs him by moral laws and motives; and this power of free choice is the exact measure of man’s responsibility.” While affirming absolute foreknowledge they distinguish between God’s future knowledge and his decree. “All events are present with God from everlasting to everlasting; but His knowledge of them does not in any sense cause them, nor does He decree all events which He knows will occur.” The gospel call to repentance must be matched by the universal extent of the atonement and the universal strivings of the Spirit, so that: “The call of the gospel is co-extensive with the atonement to all men, both by the word and strivings of the Spirit, so that salvation is rendered equally possible to all; and if any fail of eternal life, the fault is wholly his own.” In confessing the necessity of both the atoning work of Christ and the renovating work of the Spirit, the Free Will Baptists asserted, ‘both of which are freely provided for every descendent of Adam.” On perseverance, they stated strong hopes that the “truly regenerate will persevere unto the end, and be saved, through the power of divine grace which is pledged for their support.” This, however is “neither determined nor certain” for they may yet, because of infirmity and temptation, “make shipwreck of their faith and be lost.”

In light of all of these challenges, the New Hampshire Baptist Convention appointed a committee in 1830 to present a confession of faith that would summarize the views of the churches of the convention. After several revisions both by individuals and other committees, it was finally presented in 1833 by the board of the convention and recommended to the churches for adoption. In 1853, J. Newton Brown added two articles, “Repentance and Faith” and Sanctification,” and published the confession in a book he put together entitled The Baptist Church Manual.

Some historians have viewed this confession as a capitulation to the Free Will movement. This, combined with the revivalism of the age, had worn away the sharp edges of their Calvinistic persuasion. William Lumpkin surmised that this combination had “produced a revolt against the rigid theological system of some Calvinistic Baptists. The New Hampshire Convention thus sought to restate its Calvinism in very moderate tones.” William J. McGlothlin wrote that “it is doubtful if it ought to be called Calvinistic, since it is non-commital on every point of difference between the Calvinistic and Arminian systems.”

My personal investigation of the theology and historical context does not yield the same judgment. I view this confession as fundamentally loyal to the Calvinistic tradition. They did not capitulate to doctrines viewed as inconsistent with the historically expressed biblical faith of Baptists. It employs, however, phrases and carefully constructed ideas that stress the existence in the Calvinistic doctrines concepts that were not explored sufficiently by the Primitives on the one hand, or were misrepresented by the Arminians on the other. To this I will give the next part in this series.

ARTICLE 2

In our last entry, we examined the complex context in which the New Hampshire Confession of Faith was written—the anti-mission-society movement, the Free Will Baptist movement, and the phenomenon of Charles Finney’s impact on Baptist ideas. In this entry we begin an examination of its content.

These challenges prompted the New Hampshire Baptist Convention to appoint a committee in 1830 to present a confession of faith that would summarize the views of the churches of the Convention. After several revisions both by individuals and other committees, it was finally presented in 1833 by the Board of the Convention and recommended to the churches for Adoption. In 1853, J. Newton Brown added two articles, “Repentance and Faith” and Sanctification,” and published the confession in a book he put together entitled The Baptist Church Manual.

One of the dilemmas implied by the varied theological dynamics may be stated in these questions: “If election is true, is there sufficient moral justification for the condemnation of sinners. Can men actually be seen as responsible if a divine decree rules their eternity and moral inability rules their present? Does not this render the preaching of the gospel a futile, irrelevant, and unnecessary exercise? Or, since the divine decree determines all things, both the salvation or condemnation of individuals and the providential means by which they come to hear the gospel, is it not an intrusion of the divine prerogative and honor to impose extraordinary human effort in going to the unconverted?”

Some historians have viewed this confession as a capitulation to the Free Will movement giving only minimal assertions of the former strong Calvinism of the New Hampshire Baptists. This movement, combined with the revivalism of the age, had worn away the sharp edges of their Calvinistic persuasion. William Lumpkin surmised, “In point of fact, the theological views of Calvinistic Baptist in the New Hampshire area had been considerably modified after 1780. . . . The Free Will Baptist message was welcomed with enthusiasm by the great middle class in New England and its warm evangelism produced a revolt against the rigid theological system of some Calvinistic Baptists. The New Hampshire Convention thus sought to restate its Calvinism in very moderate tones. [Lumpkin, 376f] O. C. S. Wallace wrote an exposition of the confession and referred to the ‘non-commital character of certain parts of the declaration.” William J. McGlothlin observed that “it is doubtful if it ought to be called Calvinistic, since it is non-commital on every point of difference between the Calvinistic and Arminian systems.” He called it “very brief and very moderately Calvinistic” and reflects the moderating tendency of the Arminian presence.

My personal investigation of the theology and historical context does not yield the same judgment.

I view this confession as fundamentally loyal to the Calvinistic tradition, not a capitulation to any doctrine viewed as inconsistent with the historically expressed biblical faith of Baptists.

Informed by the historic purpose of a confession, it uses phrases and carefully constructed ideas always embedded in the Calvinistic doctrines that were omitted by the Primitives. At the same time, it corrects misrepresentation by the Arminians, and simplistic assaults by Finney.

In its 1853 rendition, the Confession consists of 18 articles. Each of these is carefully worded in light of the theological context within which they were written. It begins with a strong affirmation of the authority of Scripture as inspired and containing the famous statement “That it has God for its author, salvation for its end, and truth, without any mixture of error, for its matter.” On the True God affirms a robust monotheism with an orthodox understanding of the Trinity,” that in the unity of the Godhead there are three persons, the Father, the Son, and the Holy Ghost; equal in every divine perfection and executing distinct but harmonious offices in the great work of redemption.”

“On the Fall of Man,” it affirms, as Calvinists always have done, the voluntary nature of sin without diminishing the effects of the fall in universal condemnation and moral corruption. Man’s original moral character was holy and he was placed “under the law of his Maker.” He fell from that “holy and happy state” when he committed a “voluntary transgression.” Consequently, “all mankind are now sinners, not by constraint but choice” arising from a “nature utterly void of that holiness required by the law of God, positively inclined to evil; and therefore under just condemnation to eternal ruin, without defense or excuse.” This is hardly a capitulation to Arminianism.

The article on justification sets forth a clear rejection of works righteousness, and affirms the pardon of sin, the promise of eternal life “on principles of Righteousness.” This means “not in consideration of any works of righteousness which we have done, but solely through faith in the Redeemer’s blood.” By faith “his perfect righteousness is freely imputed to us of God” and believers are brought “into a state of most blessed peace and favor with God.” Included in that transaction are “every other blessing needful for time and eternity.”

The article on the “Freeness of Salvation” is aimed to show that Calvinists believe in universal offer based on universal duty, not necessarily universal provision. It shows that they are fully in accord with what the Primitives called “Fullerism.” Affirming that “the blessings of salvation are made free to all by the gospel” and “that it is the immediate duty of all to accept them by a cordial penitent, and obedient faith,” they attribute the failure to believe to the sinner’s “own inherent depravity and voluntary rejection of the gospel; which rejection involves him in an aggravated condemnation.”

Since such “inherent depravity” is at the root of all “voluntary rejection of the gospel, the article on “Grace in Regeneration” forms the bridge between unbelief and belief. The article clearly states a Calvinisic understanding of this doctrine while appropriating language that would catch the attention of both Arminians and Finneyites. Regeneration does not come on the basis of a prior disposition but establishes the necessary disposition of mind consistent with salvation. Regeneration is necessary for “regeneration consists in giving a holy disposition to the mind” and operates “above our comprehension by the power of the Holy Spirit, in connection with divine truth.” Its end is to “secure our voluntary obedience to the gospel.” The evidences of its presence are “the holy fruits of repentance and faith and newness of life.”

In order to solidify the historical view consistent with effectual calling and yet fully in tune with the theological tensions within which they operated, Brown constructed an article on repentance and faith: “We believe that Repentance and Faith are sacred duties, and also inseparable graces, wrought in our souls by the regenerating Spirit of God; whereby being deeply convinced of our guilt, danger, and helplessness, and of the way of salvation by Christ, we turn to God with unfeigned contrition, confession, and supplication for mercy; at the same time heartily receiving the Lord Jesus Christ as our Prophet, Priest and King, and relying on him alone as the only and all-sufficient Saviour.”

Repentance and faith are duties because they are commanded in Scripture in many passages (e.g Luke 3:3; Mark 1:15; Luke 24:46 47; Acts 2:38; Acts 11:18; Acts 17:30, Romans 1:5; Hebrews 4:2, 6, 11). Also, repentance implies the excellence and immutable perfection of the moral law against which we have sinned and to which all mankind must be subject. Faith implies the perfection of Christ as savior in meeting all the demands of the law both in its punitive requirement and in its righteousness flowing from holiness. None is exempt from embracing this moral perfection as the only way in which one may come before God. The hyper-Calvinist objection to duty faith was denied in the use of this word.

These graces are inseparable. As stated in the Baptist Catechism, “Repentance unto life is a saving grace whereby a sinner, out of a true sense of his sin, and apprehension of the mercy of God in Christ, doth with grief and hatred of his sin, turn from it unto God, with full purpose of and endeavor after new obedience.” In addition, they are “wrought in our soul.” They are produced and shaped by a power outside of us, again reflecting the concepts of the “Baptist Catechism” that describes effectual calling “a work of God’s Spirit whereby, convincing us of our sin and misery, enlightening our minds in the knowledge of Christ, and renewing our will, he doth persuade and enable us to embrace Jesus Christ, freely offered to us in the gospel.” God transforms, by the power in which he executes the entire scheme of salvation, the moral nature of man to remake his moral perceptions and preferences. Under the strength of this change, we sinners, as stated by the confession, are “deeply convinced of our guilt, danger, and helplessness, and of the way of salvation by Christ,” and so “turn to God with unfeigned contrition, confession, and supplication for mercy.” Because of the inseparability of these duties wrought by grace, the confession goes on to affirm, “At the same time heartily receiving the Lord Jesus Christ as our Prophet, priest, and king, and relying on him alone as the only and all-sufficient Saviour.”

As we will see in our next entry, all of this happens according to an eternal purpose, is conserved and manifest in the church, and is carried on infallibly into eternity.

ARTICLE 3

In the last entry, we saw how the New Hampshire Confession describes God’s operations of grace in the present so that our corruptions are overcome in his granting us salvation. This entry begins with the Confession’s statement on the location of these present operations in the divine purpose established in eternity.

The article entitled “Of God’s purpose of Grace” continues the robust affirmation of divine prerogative and power while also insisting on the immediate responsibility of man, or free agency, of man. The confession states, “We believe that election is the eternal purpose of God,” [not just his perfect foreknowledge of all things that will happen], “according to which he graciously regenerates, sanctifies, and saves sinners [God’s eternal purpose governs all the necessary operations by which he saves those he has elected], “that being perfectly consistent with the free agency of man, it comprehends all the means in connection with the end” [nothing about election obliterates man’s free agency but he maintains his status as a creature that is irreducibly a moral agent]. The article continues, calling election a “glorious display of God’s sovereign goodness, being infinitely free, wise, holy and unchangeable” [All of these words show how election reflects important aspects of the eternal attributes of God and cannot be altered from its eternal expression], “that it encourages the use of means in the highest degree” [election does not render means unnecessary but rather sets in motion those means that are necessary to accomplish the kind of salvation that God has decreed]. In accord with 2 Peter 1:10, the confession notes that election is “ascertained by its effects in all who truly believe the gospel [election is not a granting of salvation to those who have no heart for godliness or love for the wisdom of God as displayed in the gospel, but produces those fruits]. Given such connections between election and its evidences, it is “the foundation of Christian assurance” so that “to ascertain it with regard to ourselves demands and deserves the utmost diligence.” How any clear reading of this article could render the opinion that it presents to us a diminished Calvinism is puzzling.

The confession then presents sanctification as progressive, having begun in regeneration, and being carried on by the use of appointed means. Since its order is in anticipation of perseverance is it seen as a necessary constituent of that grace. Accordingly, the article on perseverance continues the clear separation from the Free Will confession. “We believe that such only are real believers as endure unto the end; that their persevering attachment to Christ is the grand mark which distinguishes them from mere professors; that a special Providence watches over their welfare; and that they are kept by the power of God through faith unto salvation.” For those elected, regenerated, and kept there is no “danger of falling” but their status will result, not in a careless life, but a life of grateful obedience.

The special emphases of duty and grace fit perfectly in the content of the article “Of the Harmony of the Law and the Gospel.” Again, we see an emphasis both on moral inability, but on continuing responsibility because of the universal obligation to obey the moral law. This is a peculiarly Fullerite emphasis.. God’s law is the “eternal and unchangeable rule of his moral government” and is intrinsically “holy, just and good.” The sinner’s inability to keep it is not because of a loss of moral agency but specifically comes from “their love of sin.” Obedience to the moral law is one of the ends of salvation as well as the faithful use of the “means of grace connected with the establishment of the visible church.”

Further articles emphasize the doctrine of the church, the ordinances, the Sabbath, civil government, judgment, and heaven and hell. It affirms a regenerate church membership with two officers, pastors or bishops, and deacons. The confession affirms only two ordinances, baptism (“the immersion of a believer in water, in the name of the Father and Son, and Spirit”) and the Lord’s Supper (“to commemorate together the dying love of Christ, preceded always by solemn self-examination”), and asserts that baptism necessarily precedes the right to receive of the Lord’s Supper. Also, “The first day of the week is the Lord’s-Day, or Christian Sabbath to be kept sacred to religious purposes.” Civil government is ordained of God for order in human society, to be prayed for and obeyed except where laws violate the will of the Lord Jesus Christ. The confession affirms a “radical and essential difference between the righteous and the wicked.” Only those justified and sanctified in Christ are deemed righteous while all others are wicked in the sight of God. After the resurrection, the wicked will be assigned to endless punishment and the righteous to endless joy, all of this accomplished “on principles of righteousness.”

Though it does not have the quality of exposition found in the Second London Confession, The New Hampshire Confession is a noble confession, orthodox in its theology and Christology, uncompromised in its affirmation of the holy and wise sovereignty of God over his creation, the purely gratuitous character of salvation, clear in its baptistic understanding of the church, and firm in the reality of the eternal destinies of the righteous (esteemed so by the grace of God in the work of Christ) and the wicked, judged so by their continual transgression of the law and their wicked unbelief.