From Particular Voices:
This is a portion of the brief introduction to the appendix on baptism attached to the 1677 publication of the 2nd London Baptist Confession of Faith:
…if any of the Servants of our Lord Jesus shall, in the Spirit of meekness, attempt to convince us of any mistake either in judgement or practice, we shall diligently ponder his arguments; and accompt him our chiefest friend that shall be an instrument to convert us from any error that is in our ways, for we cannot wittingly do any thing against the truth, but all things for the truth.
Read the entire transcript.
What reason did Reformed Baptists give for their practice of baptism by immersion upon a profession of faith? Did they claim a line of succession from John the Baptist? Did they concede it was a new doctrine and practice? Or did they, like Calvin with the Gospel, assert it as a recovery? The following is taken from The Preface to the Orthodox Catechism.
I have not undertaken to present you with new Notions or Principles, hoping an Athenian Spirit is in none of you, but do believe that an old Gospel (to you that have tasted the sweetness of it) will be more acceptable than a new, though published by an Angel from Heaven.
In what I have written you will see I concenter with the most Orthodox Divines in the Fundamental Principles and Articles of the Christian Faith, and also have industriously expressed them in the same words, which have on the like occasion bin spoken, only differing in some things about Church-constitution, wherein I have taken a little pains to show you the true form of God’s House, with the coming in thereof, and the going out thereof: but I hope my Zeal in this will not be misinterpreted by any that truly fear God. That God whom we serve is very jealous of his Worship; and forasmuch as by his Providence the Law of his House hath bin preserved and continued to us, we look upon it as our Duty in our generation to be searching out the mind of God in his holy Oracle, as Ezra and Nehemiah did the Feast of Tabernacles, and to reform what is amiss, As Hezekiah, who took a great deal of pains to cleanse the House of God, and set all things in order, that were out of order, particularly caused the People to keep the Passover according to the Institution: for it had not, saith the Text, bin of a long time kept in such sort as it was written; and albeit the pure Institutions of Christ were not for some hundred of years practised according to the due order, or very little through the Innovations of Antichrist; and as Circumcision for about forty years was unpracticed in the Wilderness, yet as Joshua puts this duty in practice as soon as God signified his mind in that particular, so we having our judgments informed about the true way of Worship, do not dare to stifle the Light God hath given us.
Some snippets from our Baptist forefathers on Typology and Hermeneutics in general, from Sam Renihan’s Particular Voices blog:
- Typology in Particular Baptist Hermeneutics (Benjamin Keach)
We are warranted in our search for more types than scripture explicitly states, but there must be caution.
- Nehemiah Coxe on the primacy of the NT in interpreting the OT
- Typology and Federal Headship (Isaac Backus)
Typically, all Abraham’s posterity were in covenant, both believers and unbelievers: and ante-typically all his spiritual seed are in the covenant of grace, both Jews and Gentiles. Rom. iv. 11, 12. And so that text is limited in Act. ii. 39. Which is so much insisted upon. The promise is unto you and to your children, and to all that are afar off, EVEN as MANY as the Lord our God shall call. There is the limits; as many of us, and of our children as are effectually called, are heirs of the promise, and no others. Heb. vi. 17, 18, and ix. 15. And to cut this matter short, we in general don’t pretend to be Abraham’s natural seed; then shew me if you can, how the natural seed of believing Gentiles as such, ever become Abraham’s spiritual children: that which is born of the flesh is flesh: and how came those who are only your fleshly posterity, any way to be Abraham’s seed?
- Continuity and discontinuity in typology (Samuel Fisher)
- Christocentricity in Particular Baptist Hermeneutics (Benjamin Keach):