How to Read Logos’ Baptist Covenant Theology Collection

How to Read Logos’ Baptist Covenant Theology Collection

With the release of Logos’ Baptist Covenant Theology Collection (17 vols.) I thought it would be helpful and important to offer a few tips for those who are diving into these books.

If you are like me, it’s exciting to spend time in the writings of the Particular Baptists. Every now and then you feel like Indiana Jones looking for the lost Ark. There are even Nazis (Daniel Featley and Thomas Edwards) trying to kill you. This excitement and nostalgia, combined with your desire to find what you seek, may lead you astray in your reading of the sources. So, if this is your first foray into 17th century writings in general, and those of the Baptists in particular, then you should keep in mind at least the following things:

1. Keep in mind that you are from the 21st century. They are from the 17th century (except Isaac Backus, he’s from the 18th century). Their world was similar to yours, but also very different. Many of the debates, ideological shifts, philosophical currents, and other intellectual factors that we take for granted today were not a part of their lives. Surely they dealt with problems in their own time, battling the currents of thought in their day, but the point of this reminder is to realize that the questions you may be asking may not be the questions that they were asking. Read them on their own terms, following their own questions and their own arguments. Don’t read them anachronistically, reading into their thoughts the categories and ideas that you think are important due to your own modern concerns (however valid they may be).

2. Keep in mind the context in which the authors are writing. Why did the authors write these works? Most of them serve a polemic purpose. What the authors say and what they do not say are important. Think about the Reformers. They wrote extensive exegetical and systematic works. Subsequent generations often made summary reference to those works, but did not go into as much detail. Why is that? Is it because later generations were less committed to the truth, or did they disagree? Certainly not. To the contrary, they were relying on the work of their predecessors, assuming that they would continue to be read and taught. However, did later generations go into considerable detail about peculiar topics when the situation demanded it (i.e. controversy, disagreement, or pastoral concern)? Most assuredly.

So then, what will you NOT find much of in the Particular Baptists’ covenantal writings? You will not find comprehensive treatments of covenant theology that take on the topic from beginning to end. Why not? Because they agreed with much of the macrostructure and interpretation of their paedobaptist brothers. Where did they go into detail? They went into detail on the relationship between the covenant of grace and the Abrahamic covenant and other related questions. (Nehemiah Coxe holds a special place because he discusses the building blocks of covenant theology in more detail than other Particular Baptists. In fact, in his preface he says that he is intentionally avoiding approaching the topic in the standard polemic fashion, though he has polemical purposes.)

The danger here is that if we reduce the Particular Baptists’ covenant theology merely to these writings, thinking that this exhausts their views, we will have a very skewed and incomplete picture of their beliefs in this area. It may also cause us to overemphasize and misrepresent the similarities and differences between the Particular Baptists and their paedobaptist brothers.

3. Keep in mind that some of the authors later abandoned the faith. Paul Hobson and Samuel Fisher became Quakers. That does not make their writings useless or wrong. But it should at least raise some flags in our mind. Don’t assume uniformity in these writings, and read each author on his own terms before comparing him to others.

4. Keep in mind that just because Baptist A held X belief, it does not mean that all Baptists, or any other Baptist held X belief. You have to read them in concert. Benjamin Keach and the Anonymous author of “Truth Vindicated in Several Branches” denied the covenant of redemption. Keach was aware that this set him apart from others.
Benjamin Keach, The Display of Glorious Grace, iv

5. Keep in mind that there are other works on covenant theology from the Particular Baptists. This is just a reminder that these works do not comprise the whole of Particular Baptist thought on covenant theology. That being said, this is a good start.

6. Keep in mind that some of these authors are not Baptists, though their works support Baptist principles and the Baptists appealed to them. Little is known about Andrew Ritor. He may not have been a Baptist. Writing in 1642, the Particular Baptists were in their infancy, so to speak. Once again, this means reading him in his context on his own terms. Henry Lawrence was not a Baptist. However, both of these works were appealed to by Particular Baptists and played a role in the debates of the day. So they remain quite useful.

7. Anyone who reads through Samuel Fisher’s work in its entirety deserves an award. I feel very sorry for the person who had to transcribe his book. You should see it…

P.S. This is Sam Fisher, but not Samuel Fisher the Baptist-turned-Quaker…
4346068-6257921355-tom-c

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Particular Baptists Arrested for the Confession of Faith

Particular Baptists Arrested for the Confession of Faith

Journal of the House of Commons
Die Jovis (Thursday), 29 Januarii, 1645/6

Resolved, &c. That the Serjeant do apprehend Benjamin Cox and Samuel Richardson, the Parties that delivered a Pamphlet at the Door to the Members of this House, intituled, “A Confession of Faith of Seven Congregations or Churches of Christ in London, which are commonly, but unjustly, called Anabaptists;” and do take Bail of them, to appear, from time to time, at the Committee for plundered Ministers: And that it be referred to the Committee of plundered Ministers, to examine the Book, and the Parties, whose Names are subscribed; to send for the Licenser and Printer; and state the Business to the House with all Speed: And that the Committee of plundered Ministers shall have Power to advise with such of the Assembly of Divines, as they shall think fit to send for upon this Business.

Ordered, &c. That the Masters and Wardens of the Company of Stationers do forthwith take diligent Care to suppress a Pamphlet, intituled, “A Confession of Faith of Seven Congregations or Churches of Christ in London, which are commonly, but unjustly, called Anabaptists.”

Ordered, &c. That the Serjeant at Arms do immediately send some of his Servants to seize and suppress the said Books.

Ordered, &c. That the Parties that delivered the said Pamphlet at the Door be called in; and demanded, By what Order and Authority the said Pamphlet was published; and who licensed it.

Samuel Richardson and Benjamin Coxe were accordingly called in; and, being demanded, Who printed the said Pamphlet, said, One Simonds; and that he got it licensed: And Richardson said, That the Printer told him, That Mr. Downeham licensed it: That this was a Second Edition: That they had Meetings every First Day of the Week: That there were Seven Congregations of them English, and One French: And that the Subscribers were Two of every Congregation.

http://www.british-history.ac.uk/commons-jrnl/vol4/pp420-422

The first London Baptist Confession was a pamphlet, so it makes sense that it was handed out this way.
See the left-hand work:
DSC_0441

One copy on EEBO has the date Jan. 28 on it. Perhaps Benjamin Coxe and Samuel Richardson handed it out, literally hot off the press.

Do we confess the faith with such courage?