Why are there Reformed Baptists?
by Dr. C. Matthew McMahon, 
written as Baptist in August of 2000, which is no longer his position. 

Since the formal Reformation of the Church in the early 1500’s, there has been a continued expansion of the Gospel of Jesus Christ throughout the world.  This Post-Reformation spreading of the Gospel has spawned various denominational distinctives among Christians.  Some of these distinctives have been Scripturally justifiable, where others are entirely unnecessary.  As a result of these superfluous qualities, much of what is commonly called “Christendom” today is simply a matter of one’s taste rather than of theological conviction.  For example, a designated body of churches may desire to become affiliated as a result of the kind of music they sing, or a non-essential aspect of theological truth such as the length of a sermon, the color of the décor in the sanctuary, or the architecture of their building.  Though this diversity is quantitively unjustifiable, its novelty is generating denomination after denomination. 

In the plethora of Baptistic Denominations (over 250 in the US alone), why would there be a need, or desire, to distinguish one’s self via the term “Reformed Baptist?”  Would this label merely create unnecessary denominational progeny, or is it a Scripturally valid separation from the other 250 denominations?  Both of these questions are significant, but neither immediately applies to the question “Why is there such a thing as a Reformed Baptist?”  The reason for this is twofold: 1) Reformed Baptists, though they are likeminded, have not formally incorporated into a denomination.  Many churches desire to label themselves “Non-denominational.”  This is not what is meant here.  A Reformed Baptist church is still a Baptistic church.  A Baptist Church is one which rejects Infant-Baptism and holds to Believer’s Baptism (i.e. that a disciple must first believe, have faith in, and receive Christ as Savior before they may be baptized).  But in addition to being Baptistic, a Reformed Baptist Church has adopted the genre of classic Reformational distinctives, and much of what is known as covenantal theology, which is drawn from the Bible.  Also, 2) This distinction attempts to recapture the teachings which are slowly being smothered by other Evangelically popular denominations.  In this way a Reformed Baptist sees it incumbent upon him to hold the title as Reformed in lieu of all the unnecessary division which pervades the contemporary church.

Many believe that being a “Reformed Baptist” is a theological contradiction.  But Baptists have been marked in this way by those who hold to Infant-Baptism with a non-sequitur.  Infant-Baptists accuse Reformed Baptists of being dispensational, and thus, they could not possibly hold to Reformational Teachings since those teachings include Infant-Baptism.  However, it would be more fair to say that Reformed Baptists believe in Reformation Theology so long as that theology squares with Scripture.  Rejecting Infant-Baptism does not mean that the only available option open to Baptists is Dispensationalism, in the same way to say that rejecting the Passover under the New Covenant, as it was explicated in Exodus, necessitates Dispensationalism as a last resort.  To assert that Baptists cannot be Reformed insofar as they reject Infant-Baptism, is to disregard the complete picture of Reformation Theology.  Rejecting Infant-Baptism does not turn a Reformed Baptist into a Dispensational Baptist, it makes him more Scriptural. 

Reformed Baptists strive to hold dear every Scriptural facet of Reformational teaching.  These teachings can be summed up in the following points: Scripture Alone, Christ Alone, Grace Alone, Faith Alone, All to the Glory of God Alone.  These terms are more commonly referred to by their Latin derivations as the “Solas” of the Reformation: Sola Scriptura, Sola Christus, Sola Gratia, Sola Fide and Soli Deo Gloria.  The Contemporary Reformed Baptist cleaves to these truths, just as those Historical Particular Baptists did as second and third generation Reformers.  Particular Baptists differed from General Baptists in all 5 points, though they stressed heavily their disagreement with Limited Atonement.  Thus the designation of “Particular” Baptists came to light.  The Particular Baptist believed these truths in distinction to General Baptists of time (General Baptists being the overwhelming minority at that time).  Particular Baptists also held to teachings of the Doctrines of Grace which had been so well accentuated by the Synod of Dordtrcht (Total Depravity, Unconditional Election, Limited Atonement, Irresistible Grace and Perseverance of the Saints).  The ease in committing the “Solas” to memory, and the ease of the acrostic TULIP were the truths of the Bible taught in a simple catechetical form. 

The “Solas” are briefly explained as follows:

1. Scripture Alone:  That Scripture alone (the 39 books of the OT and the 27 books of the NT) is the sole rule and standard for faith and practice before God. (Luke 16:29, 31; 24:27, 44; II Tim. 3:15-16; John 5:46-47)  It teaches the Bible alone is the only authority for the elect-redeemed church of Jesus Christ.  The supreme judge by which all controversies of religion are to be determined, and all decrees of councils, opinions of ancient writers, doctrines of men, and private spirits, are to be examined, and in whose sentence we are to rest, can be no other but the Holy Spirit speaking in the Scripture (WCF 1.10 and 1689 Confession 1.10; Acts 15:15; John 5:46; II Peter 1:19-21; Matt. 22:29-32; Acts 28:23-25; Eph. 2:20; I John 4:1-6; II Peter 1:19-20; II Tim. 3:16; I John 5:9; I Thess. 2:13; Rev. 1:1-2). For those proponents of the Reformation, this was in immediate contrast to the Roman Catholic ideas of the Pope’s authority “ex cathedra” and the church’s authority with tradition. (Ex Cathedra is Latin for “from the throne”; the Roman Catholic Church believes that when the Pope speaks in this way, his words hold equal weight and are as authoritatively binding as the Scriptures.  This the Reformers rightly rejected along with the unscriptural Traditions of the church.)
2. Christ Alone:  That Jesus Christ is the only mediator between God and man.  (Isa. 42:1; I Peter 1:19-20; Acts 3:22; Heb. 5:5-6; Psa. 2:6; Luke 1:33; Eph. 1:22-23; Heb. 1:2; Acts 17:31; Isa. 53:10; John 17:6; Rom. 8:30.)  It is not through his own works or on his own merit, that one is saved.  Jesus Christ alone is the only Savior of the World, and His work imputed to those men elected from the foundation of the world, and the means alone by which any man may be saved.  (Psa. 40:7-8; Heb. 10:5-10; John 10:18; Gal. 4:4; Matt. 3:15; Gal. 3:13; Isa. 53:6; I Peter 3:18; II Cor. 5:21; Matt. 26:37-38; Luke 22:44; Matt. 27:46; Acts 13:37; I Cor. 15:3-4; John 20:25, 27; Mark 16:19; Acts 1:9-11; Rom. 8:34; Heb. 9:24; Acts 10:42; Rom. 14:9-10; Acts 1:11; II Peter 2:4.)  To all those for whom Christ obtained eternal redemption, He effectually applies and communicates that work to them by His Holy Spirit.  He also makes intercession for them uniting them to Himself by His Spirit, revealing to them, in and by the Word, the mystery of salvation, and persuades them to believe and obey the Gospel.  This was in direct opposition to the Roman Doctrine of purgatory and the priestly mediation, as well as the heavenly mediation of the saints such as Mary or Peter.  (John 6:37; 10:15-16; 17:9; Rom. 5:10; John 17:6; Eph. 1:9; I John 5:20; Rom. 8:9, 14; Psa. 110:1; I Cor. 15:25-26; John 3:8; Eph. 1:8).  This doctrine is more explicitly rejected by the historic General Baptists insofar as it is immediately related to the “L” (Limited Atonement of Christ as Mediator) of TULIP.
3. Grace Alone: That it is by the decrees of God and His good pleasure alone that some men are saved through the Salvation wrought in Christ, for the manifestation of His glory.  These men are predestined, or foreordained to eternal life through Jesus Christ, to the praise of His glorious grace; others being left to act in their sin to their just condemnation, to the praise of His glorious justice. (I Tim. 5:21; Matt. 25:34; Eph. 1:5-6; Rom. 9:22-23; Jude 1:4).  Those of mankind that are predestined to life, God, before the foundation of the world was laid, according to His eternal and immutable purpose, and the secret counsel and good pleasure of His will, has chosen in Christ to everlasting glory, out of His mere free grace and love, without any other thing in the creature as a condition or cause moving Him to that end. (Eph. 1:4, 9, 11; Rom. 8:30; II Tim. 1:9; I Thess. 5:9; Rom. 9:13, 16; Eph. 2:5, 12)  These Bible truths opposed the Roman Catholic idea that justification, sanctification, and salvation were by Christ’s work plus their own works and not merely on the good pleasure of God. 
4. Faith Alone: That grace of faith where the elect are enabled to believe to the saving of their souls, is the work of the Spirit of Christ in their hearts, and is ordinarily wrought by the ministry of the Word; by which also, and by the administration of baptism and the Lord's Supper, prayer, and other means appointed of God, it is increased and strengthened. (II Cor. 4:13; Eph. 2:8; Rom. 10:14, 17; Luke 17:5; I Peter 2:2; Acts 20:32)  This was a radical departure from the Roman Catholic Church in that it stressed, again, the grace of God which enables men to believe by faith, and deposits in those men the very ability to believe since regeneration (replacing the old heart with a new heart) is completely the work of God’s Spirit.  Salvation is not a matter of exercising the depraved will to desire good.  Salvation by faith alone shows the Biblical model of the need for a regenerated heart which has the ability to exercise the faith that God gives men in order to believe the Gospel message. (Rom. 5:6; 8:7; Eph. 2:1, 5; Titus 3:3-5; John 6:44; Col. 1:13; John 8:36; Phil. 2:13; Rom. 7:15, 18-19, 21, 23)
5. To the Glory of God Alone: Knowing that  Man's chief and highest end is to glorify God, and fully to enjoy him forever, the Reformers stressed this vital element of accomplishing “all things for God’s Glory” since they knew that God decrees all things as a means whereby He may pursue His glory to the uttermost.  (Rom. 11:36; I Cor. 10:31; Psa. 73:24-28)  God is actively pursuing His own glory, and this active pursuit is seen in His decrees.  The subsequent “Solas” are simply one means to that ultimate end.  However, keeping this central doctrine upon the mind of the Christian believer is a most important aspect of daily Christian living.  Everything the Christian achieves ought to be primarily for the glory of God alone.  This “Sola” stressed God’s complete sovereignty over every aspect of the created order, as well of every aspect of salvation (Psa. 145:17; 104:24; Isa. 28:29; Heb. 1:8; Psa. 103:19; Matt. 10:29-31; Gen. 45:7; Rom. 11:86; Isa. 43:14).

The Reformed Baptist is not only marked as one holding to the “Solas” of the Reformation, but also the Doctrines of Grace which were historically celebrated by Particular Baptists.  These doctrines were vitally important since they housed the necessary elements of the Gospel of Jesus Christ.  Without the Gospel, salvation is impossible.

The Doctrines of Grace are briefly explained as follows:

1. Total Depravity:  That man is completely fallen in every respect, but not utterly depraved.  This means that man is not as bad as he can be, but he is fallen in every faculty of his being.  (Genesis 6:5; Isaiah 64:6; Psalm 51:5)  Fallen man cannot do or work any good or righteous deed before God which would earn salvation (Mt. 7:17-18; 1 Cor. 12:3; John 15:4-5;  Romans 8:7-8) Fallen man cannot comprehend or apprehend the good of salvation (Acts 16:14; Ephesians 4:18; 2 Cor. 3:12-18; John 1:11; John 8:43; Matthew 13:14; 1 Cor. 1:18, 21; 1 Cor. 2:14) Man cannot have any desire towards the good unless God changes his heart (Matthew 7:18; John 3:3; John 8:43; John 15:5; John 6:64-65; Ezek. 11:19; Ephesians 2:1,5)
2. Unconditional Election: That God did, by His most wise and holy counsel, of His own, freely and unchangeably ordain some men to heaven and some men to hell by the nature of His good pleasure.  In eternity, God has predetermined the course of everything and everyone.  He had foreordained the eternal destiny of everyone whether to heaven or to hell for His glory.  Men are unconditionally elected by God for His purposes without any prior works (good or evil) by which God would judge them good or evil.  The election of men rests solely on the counsel and purposes of God.  God has not decreed anything which he foresaw in the future, for that would place His decree upon foreseeing something in the creature. (Exodus 33:19; Deut. 7:6-8; Deut. 10:15; Joshua 11:20; I Kings 20:42; Psalm 33:12; Psalm 65:4; Psalm 78:67-70; Psalm 135:4; Proverbs 16:4; Proverbs 21:1; Isaiah 44:1-2; Isaiah 45:4; Jeremiah 1:5; Malachi 1:2-3; Matthew 20:16; Matthew 24:22, 24; Luke 8:10; Luke 18:7; John 6:37, 39, 65; John 10: 14; John 13:18; Acts 2:23; Acts 2:46-47; Acts 4:28; Acts 13:48; Acts 22:14; Romans 8:29, 30, 33; Romans 9:6-26; Romans 11:5, 7-8, 28; I Cor. 1:27-29; Galatians 1:15; Ephesians 1:5, 11; Ephesians 3:11; Colossians 3:12; I Thessalonians 1:4; 1 Thessalonians 5:9; 2 Thessalonians 2:13; 2 Timothy 2:10; Titus 1:1; 1 Peter 1:1-2; 1 Peter 2:9; 1 Peter 5:13; 2 Peter 1:10.)
3. Limited Atonement: That Jesus Christ came and died for a limited number of people.  He did not die for every individual for all of time, but for some individuals, i.e. His sheep.  This does not mean that the power of His death could not have saved all men.  The power and efficacy of His death through one drop of His blood could have saved a million-billion worlds.  But the scope of His death is limited.  He died for some people, and secured the salvation of some people through his death which took away their sin alone.   It is true that he died for "all men" and that God loves "the whole world."  But it does not mean that "all men" means every individual inclusively.  Nor does it necessarily follow that Christ died for the whole world because God loves the whole world inclusively.  Jesus secured the salvation of those for whom he gave his life, and for those God imputes his righteousness upon them.  Jesus does not infallibly secure the salvation of all men, for thence, all men would be saved. (John 6:37-40; Matthew 1:21; John 10:15; John 15:13; Acts 20:28; Ephesians 5:25.)
4. Irresistible Grace: Since grace is undeserved, Irresistible Grace teaches that when the Spirit of God is sent to change a person's heart, that person cannot resist the change.  This is when the Spirit of God applies the work of Christ to the soul.  This does not mean that the person is unwilling to be changed because the Spirit of God is "fighting against them", rather, the Spirit changes the heart of stone to beat as a heart of flesh.  The change opens the eyes of the spiritually blind to the work of Christ.  It is that which the Spirit of God does on his own, previous to any act of man.  The Spirit of God will accomplish what He is sent out to do and will not be frustrated in His work of changing the sinner's heart.  This change is sent out by calling the sinner.  There are two types of calling: external and internal.  The external calling is the preaching of the Word to men's physical ears.  The internal is the Spirit of God changing the heart to respond inwardly to the Gospel message.   This is the means by which the blood of Christ is applied to the heart and conversion takes place.  Here is where the Spirit of God alone draws men to Christ.   The Spirit of God then causes the sinner to see his sin, to have a heart willing to repent of those sins, and to believe on the Lord Jesus in order to come to Christ. (John 6:37; John 5:21; John 10:16; Romans 8:29-30; John 3:3; Acts 13:48; Ephesians 1:19-20; 1 Corinthians 4:7.)
5. Perseverance of the Saints: Perseverance of the Saints does not mean "once saved always saved".   This corruption of the doctrine has been popular in recent years, but has never been a true representation of the doctrine.   "Once saved always saved" is more keenly given the name "Perseverance of the sinner" instead of "the saint".  For it teaches that man can be saved by Christ and then sin habitually, do whatever he wants, and then still "persevere to the end".  Perseverance of the saints does not teach this.  Perseverance of the saints teaches that once God has renews the heart of a sinner through the application of the redemption wrought by Christ upon the cross, he will continue to be saved and show forth the fruits of that salvation.  The sinner perseveres because of Christ, but he continually shows himself as one who has been changed of Christ.  God has saved the individual and will sanctify him until the end when he is ultimately glorified and in heaven.  It does not mean man has a license to sin.  Those who think they have a license to sin are not changed and saved by grace.   They are still in sin.  Those who are saved by grace and changed, desire to show forth the fruits of that salvation.  God motions the heart to good work, and continues that good work to the end. (John 6:37-39; Phil. 1:6; 1 Thess. 5:23-24; 2 Tim. 4:18; 1 Peter 1:23; Romans 8:29; Ephesians 2:10)

The permeation of these concepts in the life of the Reformed Baptist forms the basis for worship, i.e. the practical application of the “Solas” and the Doctrines of Grace in corporate worship.  Worship for the Reformed Baptist centers around 3 key elements: 1) The Regulatory Principle of Worship, and 2) The Preaching of the Word of God as Center to that Worship, and 3) Corporate prayer. 

The Regulatory Principle teaches that true worship is that which is commanded by God; false worship is anything not commanded or added to His prescribed worship.  Because God is Sovereign, He alone expresses in His word the acceptable manner by which a sinner may approach Him.  Thus, it is limited by his own revealed will, that he may not be worshipped according to the imaginations, and devices of men, or the suggestions of Satan, under any visible representations, or any other way not prescribed in the Holy Scriptures.   The Bible explicitly condemns all worship that is not commanded by God: Leviticus 10:1-3; Deuteronomy 17:3; Deuteronomy 4:2; Deuteronomy 12:29-32; Joshua 1:7; 23:6-8; Matthew 15:13; Colossians 2:20-23.   The inclusion of man-made ideas as drama, mime, etc. during the worship service is something foreign to the Reformed Baptist view of the Regulatory Principle that he finds set forth in Scripture.  Secondly, preaching is seen as the center of the Reformed Baptist’s worship.  This does not mean that prayer, and corporate singing are left out.  They certainty are not.  But they are a less significant portion of the service, though God could and does undoubtedly use them to promote His glory.  However, preaching, and the necessary time to hear a well-ordered sermon, are given prominence.  The flock is fed by the Word, and the Reformed Baptist knows the Word is that which converts the soul by the Power of the Spirit.  The Contemporary Reformed Baptist service would be dominated by the preaching of the Word in this way.  Thirdly, the Reformed Baptist understands that corporate prayer is vital to the life and health of the congregation.   This aspect of worship is often integrated throughout the service, as well as holding a specific prayer meeting on a weekday night, or what may be best suited to the congregation.  Here the praises, thanksgivings and needs of the congregation are shared corporately as one body before Christ.

The last point to be made is significant to the history of Reformed Baptist distinctives.  Though it is often argued to the contrary, the Reformed Baptist is a Confessional Christian.  That does not mean the Reformed Baptist believes in the Roman Catholic “sacrament” of Confession.  It does mean that he holds to those confessions of the church which have rightly divided the Word of God and are useful for the edification of his spiritual walk.  Such Confessions as the Westminster Confession, The 1689 London (Baptist) Confession, The Belgic Confession, Keach’s Catechism, The Heidelberg Catechism, and the like, all play a healthy part in understanding the theology of the Bible.  The Reformed Baptist is not timid in holding these Confessionals so far as they rightly divide the Word of God.  Yet, at any point which disagrees with the clarity of God’s Revelation, the Reformed Baptists takes his leave of them.

To sum up these important aspects of the Reformed Baptist, we have noted the following:

1)     They hold to covenantal theology insofar as it agrees with Scripture (rejecting Infant-Baptism).

2)     They hold to the Solas of the Reformation (insofar as they agree with Scripture).

3)     They hold to the Doctrines of Grace and their practical application.

4)     They hold to the Regulatory principle of worship and its practical applications.

5)     The are Confessional Christians.

As a result of these Baptistic and Reformed distinctives, a Reformed Baptist church must be a particular place of worship, and the brethren are a particular group of like-minded people.  This does not suggest that Reformed Baptists could not visit a Presbyterian, Congregationalist, or Independent Baptist church on a given Sunday.  It does mean that their theological and practical stance on the Bible, and it alone, dictates to their conscience what theological doctrines they will believe and in what type of worship they would be able to partake.  Their likes and dislikes are determined, not by their carnal appetites, but by their submission to God’s Word.  Given the current condition of Christendom, most Evangelical churches would not fit the Reformed Baptist theological and practical stance on the Bible.  In the Reformed Baptist’s mind, they would be far too liberal and unorthodox.  It should also be noted that not all Reformed Baptists agree on every point of practical application of these truths.  Some move towards a greater or lesser degree to implement the Biblical truths.  Nevertheless, all Reformed Baptists do embrace, uniformly, those foundational doctrines mentioned previously.

Thus, all this has been stated in order to answer the question “Why are there Reformed Baptists?”

END OF ARTICLE

Notation: The Baptist who is sympathetic to these views, should see at this point that the Author, though now a Paedo Baptist, does understand their view, and the rationale as to why the "Reformed" Baptist thinks he is "Reformed."  The information in the article, though, does not align with the historical evidence of defining "Reformed."  It should not be propagated by any that the author believes that Baptists can in fact be Reformed, when they deny specific aspects of Covenantal Theology and specific ideas essential to the Reformed Faith.  This is clearly seen in the sources and history surrounding Reformed Theology in the article, "What does it mean to be Reformed REALLY?" by the same Author, but from a new perspective as historically Covenantal.

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