Paul, The Assembly of the Lord, Edinburgh, 1985. In 1677 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. Second, it must also serve as a “hedge” that protects the congregation from false teachers and heresy. It seems appropriate that we should refer to it as The Second London Confession, and since confession making does not occur in a vacuum, to pursue the further questions, ‘Why a second confession?’ and ‘What about the first, that of 1644?’. The former course was agreed and the work handed to a committee consisting of Thomas Goodwin, John Owen, Philip Nye, William Bridge, Joseph Caryl and William Greenhill. In many ways, the more recent Confession eclipses the earlier in importance, for by 1689 the First London Confession had become scarce, so much so that one of the key subscribers to the Second Confession stated that he had not … However when the Baptist Confession describes the Lord’s Supper it suggests that there is more than a sign. The Second London Baptist Confession of Faith of 1677/89, along with its predecessor of 1644/46, are perhaps the two most influential Baptist Confessions in existence. Many more had now embraced the truths it expressed and ‘it was judged necessary by us to joyn together in giving a testimony to the world’. Published in 1646. More recently another edition has been published by the Metropolitan Tabernacle. This retains the original text but includes explanatory notes designed to help the understanding of the older language. It was against this background that in October 1675 a group of London ministers led by William Kiffin, Daniel Dyke and William Collins addressed a circular letter to their brethren throughout the country asking them to meet in London in the following May ‘to form a plan for the providing of an orderly standing ministry in the church who might give themselves to reading and study and so become able ministers of the New Testament’. May 30. It is therefore fitting that we should commemorate its anniversary and particularly appropriate that we should do this in London. This became the most popular confession of Calvinistic Baptists in the English speaking world. Many of the annual circular letters from the years 1774 to 1807 are expositions of various articles of the SLC. Both 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. Better to have in your congregation those who vigorously adhere to the other four points of Calvinism but question the definiteness of Christ’s atonement than to limit membership to those who have concluded Christ’s death was only for the elect. In the Appendix the compilers stated, ‘we…are not at a full accord among ourselves’. Churches: The Embassies and Geography of Heaven. Later in the same chapter a complete paragraph on reprobation found in the Westminster and Savoy documents is missing altogether from this later confession. It was also intended to be an instrument of instruction for the Baptist congregations themselves. In the early years of the twentieth century there was little desire for the system of doctrine taught in the Confession or indeed for that experiential Calvinism expressed in Puritan theology. It was this magazine which called attention to the existence of the Second London Confession once again. Above all live in Christ Jesus, and walk in Him, giving credence to no teaching but that which is manifestly approved of Him, and owned by the Holy Spirit. A Discussion of the Seventeenth Century Particular Baptist Confessions of Faith. The Confession consists of 53 articles and is a full statement of the Particular Baptists position although it is not so detailed as the Second Confession. The proceedings opened with a discussion as to whether to amend the Westminster Confession or to produce a new one. The Baptist Confession can be seen to stand clearly in the stream of Evangelical Reformed theology which flows from the Westminster Assembly. Our work is possible by the generosity of our readers. RVR60 VUL WLC LXX mGNT TR . 1, p. 500. In the following year the London Particular Baptists issued their first confession of faith, partly to explain their teachings to a general public whose understanding of Baptists beliefs was at best confused and at worst jaundiced. Had the First Confession been antinomian, critics like Featley would have been quick to detect any movement away from the mainline Reformed teaching. In July 1689 a group of London Baptists sent out an invitation to their brethren to attend a General Assembly to be held in the capital from 3rd to 12th September. Chapter 3. Perhaps it is significant that there is no reference to Adam in the context. It also modifies the treatment of reprobation and the covenants. To consider the situation a group of Western ministers assembled at Warminster in Wiltshire. He was supported by his chief religious advisor, William Laud, from 1633 archbishop of Canterbury. Parliament demanded that proof texts be affixed and sent it back. For the first time a representative meeting of such churches nation-wide was possible. Surprisingly in view of these omissions there is a reference to the covenant of works in that chapter on the Gospel taken from Savoy but not found in the Westminster. 4.1 seems to require belief in a literal six-day creation. From: To: OR Custom Selection: Use semicolons to separate … Its compilers were careful to distance themselves from the Anabaptists. With the reign of King Charles II renewed persecution of Protestants began. The original proposals of Parliament had suggested merely a revision of the Thirty-Nine Articles of Religion of the Church of England. There are however a few differences. Certainly its teaching is not so developed as that of the later Confession which devotes a whole chapter to the Law. Article 7 elaborates. [22] B.R. There was reason to fear. Baptist Confession of Faith. Chapter 22 teaches a Sabbatarian view of the Lord’s Day, another point on which conservative Christians differ. The powerful ministry of Dr Martyn Lloyd-Jones in the nation’s capital made Christians aware of a heritage long forgotten. An extension of this policy to Scotland provoked rebellion which put impossible strains on the King’s finances and forced him to turn again to Parliament. [3] B.R. In 1975 it was joined by another edition in modern English published by Carey publications. Valley Forge, PA: Judson, 1969. [12] For details see Williston Walker, The Creeds and Platforms of Congregationalism, Boston 1960 [1893]. May 30 Of God's Decree Brian Malcolm. Above all, it is the truth of God, against which the gates of hell cannot prevail. Nonconformists then faced over a quarter of a century of persecution which varied in intensity from time to time and from place to place. The eventual consequence was the famous Long Parliament, which not only tried to regulate the King’s government, but also abolished episcopacy in the Church of England. The powerful ministry of Dr Martyn Lloyd-Jones in the nation’s capital made Christians aware of a heritage long forgotten. explained that the London Confession of 1643 [1644] was out of print and that few copies were to be obtained. Thomas Goodwin was commissioned to present a copy to Richard Cromwell, the Lord Protector.[12]. NET RSV ASV YLT DBY WEB HNV. The meeting was a failure, possibly complicated by the fact that Kiffin claimed that Collier was still a member of his church in London and therefore subject to its discipline. The First London Baptist Confession (first edition) was published in 1644. [25] It has of course remained in print ever since and has been translated into many languages. By the 1950s there were however signs of a change. It enjoyed editions … It was during this period of persecution that the Particular Baptists issued their second confession in 1677. Later eight commissioners from Scotland were appointed. Jun 2. Shawn Wright is an Associate Professor of Church History at The Southern Baptist Theological Seminary in Louisville, Kentucky. In 1651 the church at Ilston, South Wales, excommunicated Thomas Proud one of its founding members for ‘having grievously sinned against God by broaching the destructive opinion maintaining ye mixed communion of ye baptized and unbaptized in church fellowship’. They either ceased to exist, or had merged into the remaining churches. After chapter 32 there is a long section of 30 paragraphs on the congregational order of churches. which met in London in 1689”, the Second London Confession, originally composed in 1677, has ever since been called “The 1689 Confession”. Collier replied with a published account of the proceedings and a reply to Coxe. 1, p.500. The same church received a letter from London stating that ‘though lawful it was not expedient to listen to preachers not sharing their “closed communion” convictions’. Dealing with church government it incorporates much of the Savoy appendix into the body of the confession itself. Later editions stated that it was lawful for a Christian to hold civil office and also to take oaths, both of which had been questioned among the continental Anabaptists. The Evangelical Library had riches untold ready to be tapped. 2. In 1688 James II, Britain’s last Roman Catholic king fled the country in the face of a rising which crystallised around his Dutch and Protestant son in law, William of Orange. As would be expected its distinctives include its treatment of the sacraments and church and civil government. Dowley, ‘A London Congregation During the Great Persscution’, Baptist Quarterly, 27, pp233-39. (God created “in the space of six days.”) Chapter 8 teaches that the death of Jesus Christ was specifically for the elect. [8] For this purpose 121 divines, 10 peers and 20 MPs were ordered to convene in the chapel of Henry VII at Westminster Abbey on 1st July 1643. Baptisms before 1640 appear to have been administered by effusion. After repeated failures to work with a Parliament, Charles managed to govern without one for eleven years from 1629. The exception to total obedience to the Law is found in article 17 where Christ is said to have ‘finished and removed all those Rites, Shadowes, and Ceremonies’ that formed ‘the partition wall’. Nehemiah Coxe and William Collins began a joint pastorate at Petty France in September 1675. [6] The 1644 edition contained the statement that baptism is ‘to be dispensed onely upon persons professing faith’, article 39. How Does the Hope of Heaven Drive Missions? Cleave fast to the Word of God which is here mapped out for you.’ [28], [1] Quoted, J. Ivimey, History of the English Baptists, London, 4 vols, 1811-1830, vol. The relevant entry for 26th August 1677 reads, ‘It was agreed that a Confession of Faith, with the Appendix thereunto, having been read and considered by the brethren, should be published’. Active among them was Mr J.C. Doggett, editor of The Free Grace Record, a quarterly which sought to prod Strict Baptists out of their Hyper-Calvinist slumbers. Although the 1689 London Confession (also known as the Second London Confession [SLC] to distinguish it from the 1644, or First London Baptist Confession) is a wonderful statement of Calvinistic Baptist faith, it should not be used as a local church’s statement of faith. [19] In the light of Benjamin’s convictions it interesting to note that his son, Nehemiah was received into membership by the open communion church at Bedford on 14th June 1669 and was called to the ministry of the gospel on 21st January 1672 at the church meeting which also called John Bunyan to the pastoral office. Chapter 1. That first document had been drawn up to distinguish newly organized Calvinistic Baptists from the Arminian Baptists and the Anabaptists. Thank you for subscribing. 138, 139. It was also intended to heal a serious rift within Calvinistic Baptist ranks. In a recent article on the Petty France church T.E. London Baptist Confession of 1689. Collier was charged with heresy. Share Share Tweet Tweet Email . These could debate but not vote. In the north of England the Hexham church wrote to Jessey’s church in April 1654 complaining of the local churches that ‘a spirit of rigidness doth so far sway among them, that they cannot own us, because we can own unbaptized churches and ministers for churches and ministers of Christ; though we also judge in those churches and ministers something as to order wanting, which God in his own time may reveal unto them’. He taught that Christ died for all men and used the terms ‘election’ and ‘calling’ in a non-Calvinist way. The First London Confession was unequivocal in its Calvinism. Parliament soon found itself at war with the King. That the tenders of the Gospel to the conversion of sinners is absolutely free, no way requiring, as absolutely necessary, any qualifications, preparations, terrors of the Law, but onely and alone the naked soule, as a sinner and ungodly to receive Christ as crucified, dead and buried, and risen again, being made a Prince and a Saviouyr for such sinners. The London Baptists used the outline of the Westminster for their 1689-LBC because this base was far more complete and better organized than their earlier confession of 1644. It has ever since born the name of the Second London Confession. It accounts for the change in language found in the 2nd London Baptist Confession with regards to covenant theology (in comparison to the WCF). It has been suggested that he played a major part in the compilation of the Somerset Confession of 1656. The specifics of the following doctrines should not be something that stops believers from uniting with each other as members in a local church. In the light of threats of religious uniformity which were being pressed by Presbyterians, a stronger statement on religious liberty was included. His preaching owed much to an older and stronger evangelicalism than was in vogue. Offering counsel on a wide-range of questions from actual readers like you! Pejorative references to the Catholic church were part and parcel of seventeenth-century Protestant polemic, but a local church would be wiser to restrain from using such violent language in our day. 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. However the title page of the first edition of the Second Confession suggests that there may have been some meeting in 1677 because it was published in the name ‘of many Congregations of Christians baptized upon Profession of their faith) in London and the Country’. Particular Baptist churches began to appear in England in that period of Charles I’s reign which historians have called the ‘Eleven Years Tyranny’. Above all live in Christ Jesus, and walk in Him, giving credence to no teaching but that which is manifestly approved of Him, and owned by the Holy Spirit. 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 1698 and was asked to compile a Baptist catechism. [5] Once again this is a modification of the 1596 document. Broadly, a local church’s confession needs to serve two functions. Lumpkin suggests that this was the result of the efforts of two former clergymen, Benjamin Cox and Hanserd Knollys, both of whom had become Baptists. Further contentions with the Quakers in the 1670s demanded a much fuller statement on the authority of Scripture than there had been in the First Confession. This statement of strict communion was strengthened in a separately issued Appendix to the Confession written by Benjamin Cox. It is necessary to explain how the pamphlet published anonymously in 1677 came to be known as the 1689 Confession. Dr Barrie White commented, ‘By this time a large number of those who had given leadership to the Calvinistic Baptists in the 1650s were dead. The 1689 Baptist Confession of Faith, also called the Second London Baptist Confession, was written by Particular Baptists, who held to a Calvinistic soteriology in England to give a formal expression of their Christian faith from a Baptist perspective. For example article 21 declares ‘That Jesus Christ by his death did bring forth salvation and reconciliation onely for the elect, which were those which God the Father gave him’. This message looks especially at the First and Second London Baptist Confessions (1646 and 1689) and offers a comparison and contrast. Like Westminster and Savoy it teaches a covenant of grace made between God and the elect sinner in Christ. It was however never fully implemented in England, although the Westminster pattern was accepted in Scotland. Third and fourth editions of the Confession appeared in 1651 and 1652, by which time the Particular Baptists had won for themselves a place in the life of the nation and could be seen to be orthodox believers. [11], In the autumn of 1658 a meeting of representatives of 120 Congregational Churches assembled in the Savoy Palace in London. The chapter on the Church looked forward to the latter days, when ‘antichrist being destroyed, the Jews called, and the adversaries of his dear Son broken, the churches of Christ being enlarged, and edified through a free and plentiful communication of light and grace, shall enjoy in this world a more quiet, peaceable and glorious condition than they have enjoyed’. The First London Confession had been issued by seven Baptist congregations of London in 1644. Of course the First London Confession teaches believers’ baptism. A vigorous opponent of the Baptists was Dr Daniel Featley, who had been involved in public debate with a group of Baptists in Southwark in 1642. The 1646 Confession was originally written in 1644, as an apologetic document to defend seven London Baptist churches against charges of being “Anabaptist.” The 1689 Confession, on the other hand, was essentially a carbon copy of the Presbyterian Westminster Confession of Faith, with a few minor tweaks to make it “Baptist” in nature. A section by section exposition of the SLC from the pen of a very capable theologian. In the 1640s and 50s he had been one of the most active of the Particular Baptist evangelists. He expressed his opinions in a book entitled, The Dippers Dipt or The Anabaptists duck’t and plunged Over Head and Eares at a Disputation in Suthwark. The bitter years of persecution had taught the churches some lessons. They went on to explain that they had studied the confessions of ‘the Assembly’, (the Westminster Confession) and of ‘those of the Congregational Way’, (the Savoy Declaration of Faith and Order). The Antecedents of the Second London Confession, The 1677 edition of the Confession was preceded by an important Introduction which. Warfield however considered that the final shape of the Confession was forged in the experience of these men as preachers and pastors. The SLC was issued anonymously in times of Protestant persecution and then with full denominational support after toleration came for Protestants in 1689. Three factors lead to this conclusion. The First London Confession had been issued by seven Baptist congregations of London in 1644. Any leaning towards the practice of open communion received little sympathy among the associations. They decided to call for help from London. Collier openly admitted that his views had changed. This retains the original text but includes explanatory notes designed to help the understanding of the older language. As we commemorate the period of over 300 years that this great statement of faith has served the churches, let us remember the words of C.H. The main source of their Confessional statements was, thus, just the Reformed theology as it had framed itself in their minds during their long experience in teaching it, and had worked itself out into expression in the prosecution of their task as teachers of religion in an age of almost unexampled religious unrest and controversy. Article 1 refers to ‘one Rule of holinesse and obedience for all Saints, at all times, in all places to be observed’. 1, p. 500. 1In 1677, it had been 33 years since a former ion London Confesshad been issued (in 1644) by seven Baptist congregations in London. Richard P. Belcher and Anthony Mattia. Interestingly the Baptists added the words, ‘at all times’, in article 1. The SLC’s historical conditioning is also shown in its view of the Roman Catholic bishop of Rome, the pope. 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