Since the Assembly, the Second London Baptist Confession has By there were at least seven Particular Baptist churches in London. By Dustin Bruce. During a recent reading of David Bebbington’s Baptists Through the Centuries, his mention of a scholarly dispute regarding. The First London Baptist Confession of. / Published in The Text used: There has been some updating of Old English words – but otherwise no.

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Because of his obvious abilities he came under considerable pressure to conform to the Church of England, but he remained a convinced dissenter Later he took a prominent part in the Particular Baptist Assembly of and was asked to compile a Baptist catechism. Full-scale debates on the details began in July and about a year later the Confession was substantially finished in its first draft. They decided, it best to follow their example, in making use of the very same words with them both, in those articles which are very many wherein our faith and doctrine is the same with theirs.

Touching the Prophesy of Christ, it is that whereby he hath 55 perfectly revealed the whole will of God out of the bosom of the Father, that is needful for his servants to know, believe, and obey; and therefore is called not only a Prophet and 56 a Doctor, and the 57 Apostle of our profession, and the 58 Angel of the Covenant; but also the very 59 wisdom of God, and 60 the treasures of wisdom and understanding. And finally, all men so to be esteemed and regarded, as is due and appropriate for their place, age, estate, and condition.

Many critics were agreeably surprised to discover how close the Particular Baptists were to Puritan orthodoxy.

Baptist Confession of Faith – Wikipedia

These developments took place at a time when the Particular Baptists having established their Calvinistic orthodoxy were drawing closer to the Presbyterians and Independents under their common experience of persecution. In there appeared from the press a modest pamphlet entitled Confession of Faith put Forth by the Elders and Brethren of many Congregations of Christians baptized upon Profession of their Faith in London and the Country.

Featley had objected to the fact that there was no reference to a Christian magistrate and so the omission was rectified. Collier replied with a published account of the proceedings and a reply to Coxe.

Both of these statements are taken from the Separatist Confession of with minor verbal differences. It would be interesting to know whether these changes represent a general adjustment in Reformed thinking in the s or whether they are peculiar to the compilers of this Confession.

Remember how the foolish man blasphemeth Thee daily. After chapter 32 there is a long section of 30 paragraphs on the congregational order of churches.

Come, Lord Jesus, come quickly. This was submitted to the House of Commons. First, that 42 none takes this honor but he that baptkst called of God, as was Aaron, so also Christ, it being an action especially of God the Father, whereby a special covenant being made, he ordains his Son to this office: It was however this Confession which was to be recommended to the Particular Baptist Churches by the General Assembly of 1. The Confession baptixt at a time of great theological debate. That God the Lobdon, and Son, and Spirit, is one with 97 all believers in their 98 fullness, in 99 relations, as head and members, as house and inhabitants, as husband and wife, one with him, as light and love, and one with him in his inheritance, and in all bpatist glory; and that all believers by virtue of this union and confedsion with God, are the adopted sons of God, and heirs with Christ, co-heirs and joint heirs with him of the confeseion of all the promises of this life, and that which is to baptst.

And if any take this that we have said, to be heresy, then do we with the Apostle freely confess, that after the way which they call heresy, worship we the God of our Fathers, believing all things which are written in the Law and in the Prophets and Apostles, desiring from our souls to disclaim all heresies and opinions which are not after Christ, and to be steadfast, unmovable, always abounding in the work of the Lord, as knowing our labor shall not be in vain in the Lord.


They went on to admit, the known Principle and state of diverse [sic] of us, that have agreed to this Confession is such that we cannot hold Church-communion with any other than Baptized-believers, and churches constituted of such; yet some others of us have a greater liberty and freedom in our spirits that way.

That the Ministers aforesaid, lawfully called by the Church, where they are condession administer, ought to continue is their calling, according to God’s ordinance, and carefully to feed the flock of Christ committed to them, nor for filthy lucre, but of a ready mind. The way and manner of the dispensing of this Ordinance the Scripture holds out to be dipping or plunging the whole body under water: General Baptists, who were Arminian, closed communion and closed membership.

That all believers are a holy and 1 sanctified people, and that sanctification is a confexsion grace of the 2 New Covenant, and effect of the 3 love of God, manifested to the soul, whereby the believer is lomdon 4 truth and reality separated, both in soul and body, from all sin and dead works, through the 5 blood of the everlasting Covenant, whereby he also presents after a heavenly lodon evangelical perfection, in obedience to all the commands, 6 which Christ as Head and King in this New Covenant has prescribed to him.

Collier was a significant leader in the West and had earlier been known and loved over a much wider area. Whatever the mechanics of approval, both Collins and Coxe were men of considerable scholarship and Petty France was a church well adapted to take the lead in a move of this sort.

A completely new chapter on the Gospel fonfession its gracious extent is added and becomes chapter 20 — it is a mistake to suppose that this chapter was added by the Baptists in This Kingdom shall be then fully perfected when he shall lomdon second time come in glory to reign amongst his Saints, and to be admired of all them which do believe, when he shall put down all rule and authority under his feet, that the confessipn of the Father may be full and perfectly manifested in his Son, and the glory of the Father and the Son in all his members.

Touching His office, 1 Jesus Christ only is made the Mediator of the New Covenant, even the everlasting covenant of grace between God and man, to 2 be perfectly and fully the Prophet, Priest and King of the Church of God for evermore. That faith is ordinarily 1 begot by the preaching of the Gospel, or word of Christ, without respect to 2 any 144 or capacity in the creature, but it is wholly 3 passive, being dead in sins and trespasses, does believe, and is converted by no less power, 4 then that which raised Christ from the dead.

Remember how the foolish man blasphemeth Thee daily. 164 the Thirty-Nine Articles and the old Scots Confession had been drawn up in the heat of the Reformation struggle and neither had been scrutinised by a body such as the Assembly of Divines.


Perhaps it is significant that there is no reference to Adam in the context. The bitter years of persecution had taught the churches some lessons. Unto this office He was fore-ordained from everlasting, by the 1 authority of the Father, and in respect of His manhood, from the womb called and separated, and 2 anointed also most fully and abundantly with all gifts necessary, God having without measure poured the Spirit upon Him.

That Christ hath here on earth a spiritual Kingdom, which is the Church, which he hath purchased and redeemed to himself, as a peculiar inheritance: That faith is the 1 gift of God wrought in the hearts of the elect by the Spirit of God, whereby they come to see, know, and believe the truth of the 2 Scriptures, and not only so, but the excellency of them above all other writing and things in the world, as they hold forth the glory of God in His attributes, the excellency of Christ in His nature and offices, and the power of the fullness of the Spirit in His workings and operations; and thereupon are enabled to cast the weight of their souls upon this truth thus believed.


Its compilers were careful to distance themselves from the Anabaptists.

That being thus joined, every Church has 1 power given them from Christ for their better well-being, to choose to themselves fitting persons into the office of 2 Pastors, Teachers, Elders, Deacons, being qualified according to the Word, as those which Christ has appointed in His Testament, for the feeding, governing, serving, and building up of His Church, and that none other have to power to impose them, either these or any other.

His preaching owed much to an older and stronger evangelicalism than was in vogue. That the due maintenance of the Officers aforesaid, should be the free and voluntary communication of the Church, that according to Christ’s Ordinance, they that preach the Gospel, should live on the Gospel and not by constraint to be compelled from the people by a forced Law.

Thus we desire to give unto Christ that which is His, and unto all lawful Authority that which is their due, and to owe nothing to any many but love, to live quietly and peaceably, at is becometh saints, endeavoring in all things to keep a good conscience, and to do unto every man of what judgment soever as we would they should do unto us, that as our practice is, so it may prove us to a conscionable, quiet, and harmless people, no ways dangerous or troublesome to human Society and to labor and work with our hands, that we may not be chargeable to any, but to give to him that needeth both friends and enemies, accounting it more excellent to give than to receive.

The situation was grievous. That he might be such a Prophet as thereby to be every way complete, it was necessary that he should be 61 God, and withal also that he should be man; for unless he had been God, he could never have perfectly understood the will of God, 62 neither had he been able to reveal it throughout all ages; and unless he had been man, he could not fitly have unfolded it in his 63 own person to man.

Touching his Office, 38 Jesus Christ only is made the Mediator of the new Covenant, even the everlasting Covenant of grace between God and Man, to 39 be perfectly and fully the Prophet, Priest and King of the Church of God for evermore.

Come, Lord Jesus, come quickly. The early debates were concerned largely with matters of church government and in this area the Presbyterians won the day. Thomas Collier was a native of Somerset born in the second or third decade of the century. In the s and 50s he had been one of the most lobdon of the Particular Baptist evangelists.


The First London Confession had been the creed of a group of closed communion churches. Secondly, 5 alienation from God, wherein they stand in need of the Priestly office to reconcile them. That Faith is the 84 164 of God wrought in the hearts of the elect by the Spirit of God, whereby they come to see, know, and believe the truth of 85 the Scriptures, and not only so, but the excellency of them above all other writings and things in the world, as they hold forth the glory of God in his attributes, the excellency of Christ in his nature and offices, and the power of the fullness of the Spirit in its workings and operations; and thereupon are enabled to cast the weight of confwssion souls upon this truth thus believed.

In the light of threats of religious uniformity which were being pressed by Presbyterians, a stronger statement on religious liberty was included.