Sample Second London Confession of Faith (NKJV)

Sample Second London Confession of Faith with embedded Scripture Proof texts (NKJV)

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with embedded Scripture Proof texts (NKJV)


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The<br />

<strong>Second</strong> <strong>London</strong><br />

Baptist <strong>Confession</strong><br />

<strong>of</strong> <strong>Faith</strong><br />

(1677 Edition with Appendices)<br />

With Pro<strong>of</strong> Texts<br />

(<strong>NKJV</strong>)<br />



Knightstown, Indiana

The <strong>Second</strong> <strong>London</strong> Baptist <strong>Confession</strong> <strong>of</strong> <strong>Faith</strong><br />

1677 Edition with Appendices<br />

With Pro<strong>of</strong> Texts (<strong>NKJV</strong>)<br />

Originally published 1677<br />

First PBHB Edition 2022<br />

Particular Baptist Heritage Books<br />

7346 S. Grant City Rd.<br />

Knightstown, IN 46148<br />

email: info@particularbaptistbooks.com<br />

website: www.ParticularBaptistBooks.com<br />

General Editor: D.W. Barger<br />

Copy Editor: A.J. Hammaker<br />

ISBN: 978-1-64127-024-3<br />

Book cloth – Hardcover – <strong>NKJV</strong><br />

Cataloging data:<br />

1. Baptists – Great Britain – <strong>Confession</strong>s<br />

2. Baptists – Great Britain – History<br />

3. Particular Baptists – England<br />

Printed and bound in the U.S.A by<br />



Historical Introduction ................................................... v<br />

Publisher’s Introduction ........................................... xxix<br />

Preface ........................................................................ xxxv<br />

1. Of the Holy Scriptures ....................................... 1<br />

2. Of God and <strong>of</strong> the Holy Trinity .....................15<br />

3. Of God's Decree ...............................................24<br />

4. Of Creation.........................................................33<br />

5. Of Divine Providence.......................................37<br />

6. Of the Fall <strong>of</strong> Man, <strong>of</strong> Sin,<br />

and <strong>of</strong> the Punishment There<strong>of</strong> ......................47<br />

7. Of God's Covenant ...........................................53<br />

8. Of Christ the Mediator .....................................58<br />

9. Of Free Will........................................................75<br />

10. Of Effectual Calling ..........................................79<br />

11. Of Justification ...................................................86<br />

12. Of Adoption .......................................................94<br />

13. Of Sanctification ................................................97<br />

14. Of Saving <strong>Faith</strong> ............................................... 101<br />

15. Of Repentance Unto Life<br />

and Salvation ................................................... 106<br />

16. Of Good Works ............................................. 110<br />

17. Of Perseverance <strong>of</strong> the Saints ...................... 120<br />

18. Of the Assurance <strong>of</strong> Grace<br />

and Salvation ................................................... 126<br />

19. Of the Law <strong>of</strong> God ........................................ 136<br />


The <strong>Second</strong> <strong>London</strong> Baptist <strong>Confession</strong> <strong>of</strong> <strong>Faith</strong><br />

20. Of the Gospel, and <strong>of</strong> the Extent<br />

<strong>of</strong> the Grace There<strong>of</strong> ..................................... 145<br />

21. Of Christian Liberty and Liberty<br />

<strong>of</strong> Conscience .................................................. 150<br />

22. Of Religious Worship and the<br />

Sabbath Day .................................................... 156<br />

23. Of Lawful Oaths and Vows ......................... 169<br />

24. Of the Civil Magistrate .................................. 174<br />

25. Of Marriage ..................................................... 177<br />

26. Of the Church ................................................. 181<br />

27. Of the Communion <strong>of</strong> Saints ....................... 200<br />

28. Of Baptism and the Lord's<br />

Supper .............................................................. 205<br />

29. Of Baptism ...................................................... 206<br />

30. Of the Lord's Supper ..................................... 209<br />

31. Of the State <strong>of</strong> Man After Death, and<br />

<strong>of</strong> the Resurrection <strong>of</strong> the Dead .................. 217<br />

32. Of the Last Judgment .................................... 221<br />

Appendix A:<br />

An Appendix Concerning Baptism ......................... 229<br />

Appendix B:<br />

The Apostles’ Creed .................................................. 263<br />

The Nicene Creed ...................................................... 265<br />

The Athanasian Creed ............................................... 267<br />

Subject Index .............................................................. 271<br />

Scripture Index ........................................................... 277<br />




What has come to be known as the <strong>Second</strong><br />

<strong>London</strong> Baptist <strong>Confession</strong> <strong>of</strong> <strong>Faith</strong> finds its<br />

origin among a distinct group <strong>of</strong> Seventeenth-<br />

Century English Separatists who later would<br />

become known as Particular Baptists. 1<br />

The key to understanding the <strong>Second</strong><br />

<strong>London</strong> <strong>Confession</strong> begins with first<br />

considering the history which preceded it<br />

spanning roughly three decades. Specifically, as<br />

that history is connected to the original seven<br />

Particular Baptist churches within <strong>London</strong> that<br />

proved to be instrumental in its publication.<br />

Beginning with the organization <strong>of</strong> their very<br />

first church during the 1630s they were<br />

1 They were Calvinistic Separatists, who over time<br />

asserted that Christian baptism should be administered<br />

by immersion to only those with a credible pr<strong>of</strong>ession <strong>of</strong><br />

faith. To learn more about the early identity and origin<br />

<strong>of</strong> these separatists, one must acquaint themselves with:<br />

Matthew C. Bingham, Orthodox Radicals, Baptist Identity in<br />

the English Revolution (<strong>London</strong>, UK: Oxford University<br />

Press, 2019).<br />


The <strong>Second</strong> <strong>London</strong> Baptist <strong>Confession</strong> <strong>of</strong> <strong>Faith</strong><br />

regarded as non-conformist gatherings, 2 during<br />

a time when religious toleration was virtually<br />

unheard <strong>of</strong>. Therefore, their very existence was<br />

not only illegal but also accompanied by many<br />

unknown hazards.<br />

Further compounding their already difficult<br />

situation was the fact they were falsely accused<br />

by others <strong>of</strong><br />

“…holding Free-will, Falling away from grace,<br />

denying Originall sinne, disclaiming <strong>of</strong> Magistracy,<br />

denying to assist them [Magistracy] either in<br />

persons or in purse in any <strong>of</strong> their lawfull<br />

Commands, doing acts unseemly in the dispensing<br />

<strong>of</strong> the Ordinance <strong>of</strong> Baptism not to be named<br />

among Christians.” 3<br />

2 This contemptible title was given to Protestants who<br />

did not “conform” to the governance and practice <strong>of</strong> the<br />

established Church <strong>of</strong> England.<br />

3 Quoted from the preface <strong>of</strong> their First <strong>Confession</strong> <strong>of</strong><br />

<strong>Faith</strong>: A <strong>Confession</strong> <strong>of</strong> <strong>Faith</strong> <strong>of</strong> Seven Congregations or Churches<br />

<strong>of</strong> Christ in <strong>London</strong>, which are commonly (but unjustly) called<br />

Anabaptists, Preface (<strong>London</strong>, 1646).<br />


Historical Introduction<br />

As one historian rightly observed, “no heresy<br />

was too gross to attribute to them, no practice<br />

too wicked…” 4<br />

Surrounded by such conditions, it is no<br />

surprise their churches were <strong>of</strong>ten targeted as<br />

objects <strong>of</strong> great suspicion, and why not a few<br />

<strong>of</strong> their members suffered cruel treatment at<br />

the hands <strong>of</strong> others. 5<br />

Relentless slander by their opponents in both<br />

pulpit and print evidenced that these early<br />

Calvinistic Separatists were being confused on<br />

the one hand with the theological errors <strong>of</strong> the<br />

General Baptists, 6 and on the other hand the<br />

4 E.B. Underhill, <strong>Confession</strong>s <strong>of</strong> <strong>Faith</strong> <strong>of</strong> the Baptist Churches<br />

<strong>of</strong> England in the 17 th Century (<strong>London</strong>, UK: The Hanserd<br />

Knollys Society, 1854), vii.<br />

5 William Kiffi[e]n, a signer <strong>of</strong> both the First and <strong>Second</strong><br />

confessions shares an account <strong>of</strong> being stoned after<br />

attending a secret church meeting. William Orme,<br />

Remarkable passages in the life <strong>of</strong> William Kiffin written by<br />

himself (Knightstown, IN: Particular Baptist Heritage<br />

Books, 2022), 24.<br />

6 Arminian Separatists who asserted that Christian<br />

baptism should be administered to only those with a<br />

credible pr<strong>of</strong>ession.<br />


The <strong>Second</strong> <strong>London</strong> Baptist <strong>Confession</strong> <strong>of</strong> <strong>Faith</strong><br />

political extremes <strong>of</strong> the Munster Anabaptists. 7<br />

Such misunderstandings were not only untrue<br />

but also carried with them immediate dangers<br />

<strong>of</strong> imprisonment and possibly the death<br />

sentence.<br />

Thus, these <strong>London</strong> churches could not<br />

afford to delay in confronting the rumors and<br />

accusations being leveled against them.<br />

Utilizing inter-congregational cooperation,<br />

they would unite and employ a proven defense<br />

method typical <strong>of</strong> the era, a written confession<br />

<strong>of</strong> their faith, which resulted in the First<br />

<strong>London</strong> Baptist <strong>Confession</strong> in the year 1644.<br />

By doing so, their goal to “demonstrate once<br />

and for all their fundamental solidarity with the<br />

international Calvinist community” 8 would be<br />

realized, while at the same time clarifying their<br />

churches’ theological distinctives.<br />

7 Munster Anabaptists “Munsterites” a radical sect led<br />

by the fanaticism <strong>of</strong> Jan Matthijs and Jan van Leyden.<br />

8 Michael A. Haykin, Kiffin, Knollys, Keach-Rediscovering our<br />

English Baptist Heritage (Leeds, UK: Reformation Trust<br />

Today, 1996), 34.<br />


Historical Introduction<br />

To accomplish their initial confessional task,<br />

historians have demonstrated that they did not<br />

believe it necessary to abandon the doctrinal<br />

foundations they shared with other orthodox<br />

Calvinists. They didn’t view themselves as<br />

innovators, but rather defenders <strong>of</strong> truths<br />

received from those who had gone a<br />

generation before them.<br />

One such example is the work <strong>of</strong> B.R. White,<br />

who <strong>of</strong>fers helpful insights explaining how the<br />

original authors <strong>of</strong> the First <strong>London</strong><br />

<strong>Confession</strong> made ample use <strong>of</strong> the English<br />

Separatist <strong>Confession</strong> <strong>of</strong> 1596. 9 Additionally, James<br />

Renihan convincingly <strong>of</strong>fers other possible<br />

influences such as William Ames’ The Marrow <strong>of</strong><br />

Sacred Divinity; The Points <strong>of</strong> Difference believed to<br />

be coauthored by William Ainsworth, and the<br />

<strong>Confession</strong> <strong>of</strong> My <strong>Faith</strong> penned by none other<br />

than fellow Particular Baptist John Spilsbury. 10<br />

9 B.R. White, The English Baptists <strong>of</strong> the Seventeenth Century<br />

(<strong>London</strong>, UK: Baptist Historical Society-Great Britain,<br />

1963), 62.<br />

10 James Renihan, ed., True <strong>Confession</strong>s: Baptist Documents<br />

in the Reformed Family (Palmdale, CA: Reformed Baptist<br />

Academic Press, 2004).<br />


The <strong>Second</strong> <strong>London</strong> Baptist <strong>Confession</strong> <strong>of</strong> <strong>Faith</strong><br />

This explains why both the First and <strong>Second</strong><br />

<strong>London</strong> <strong>Confession</strong>s find notable accord with<br />

the literal and contextual interpretation <strong>of</strong><br />

Scripture which harmonizes within the analogy<br />

<strong>of</strong> faith as established by the Reformers.<br />

The use <strong>of</strong> such resources, in the compilation<br />

<strong>of</strong> their First <strong>London</strong> <strong>Confession</strong>, proved these<br />

churches to be faithful and responsible<br />

stewards <strong>of</strong> established biblical truth, especially<br />

when preparing a <strong>Confession</strong> <strong>of</strong> <strong>Faith</strong>.<br />

Being a “direct product <strong>of</strong> the [foregone]<br />

Reformation,” 11 they carefully tested all former<br />

traditions and teachings in light <strong>of</strong> Holy<br />

Scripture; and if necessary, reformed that<br />

which Scripture could not warrant and<br />

Christian conscious could not yield.<br />

Incredibly, both their <strong>Confession</strong>s <strong>of</strong> <strong>Faith</strong><br />

(1 st and 2 nd <strong>London</strong> <strong>Confession</strong>s) were<br />

established upon the very same theological<br />

principles which previous Protestant reformers<br />

constructed theirs. However, for these heirs <strong>of</strong><br />

11 Michael A.G. Haykin, ed., The British Particular Baptists<br />

1638-1910 (Springfield, MO: Particular Baptist Press,<br />

1998), 15.<br />


Historical Introduction<br />

the reformation, a consistent and logical<br />

application <strong>of</strong> such principles lead them to<br />

mature doctrinal reforms. Reforms which<br />

went much further than their predecessors in<br />

addressing the lingering errors among English<br />

Protestantism, infant baptism, and compulsory<br />

religion by force. 12<br />

Thus, their initial First <strong>London</strong> <strong>Confession</strong><br />

<strong>of</strong> <strong>Faith</strong> can be rightfully considered a brave<br />

and noble effort in the historical progress <strong>of</strong><br />

the former Protestant Reformation. Perhaps<br />

this is the reason why John Quincy Adams later<br />

would write <strong>of</strong> the Baptists, they should be<br />

regarded as “thorough reformers.” 13<br />

The First <strong>London</strong> <strong>Confession</strong> was published<br />

in the year 1644 during a time <strong>of</strong> considerable<br />

theological debate. Upon its debut critics “were<br />

agreeably surprised to discover how close the<br />

Particular Baptists were to Puritan<br />

12 Such as the National Covenant (1643-44) placing the<br />

authority <strong>of</strong> the Presbyterian/Parliamentary State-<br />

Church system over the consciouses <strong>of</strong> its subjects in all<br />

matters <strong>of</strong> religion and faith.<br />

13 John Quincy Adams, Baptists: Thorough Reformers<br />

(Conway, AR: Free Grace Press, 2020).<br />


The <strong>Second</strong> <strong>London</strong> Baptist <strong>Confession</strong> <strong>of</strong> <strong>Faith</strong><br />

orthodoxy.” 14 However, there was a notable<br />

critique written by one <strong>of</strong> the King’s own<br />

chaplains. 15 In it, among other things, he states<br />

that the confession lacked clarity regarding<br />

how the Particular Baptists viewed the<br />

Magistrate’s role and place in the affairs <strong>of</strong><br />

religion. It’s likely that this critique, in<br />

combination with their own desire to be clearly<br />

understood, is what compelled the <strong>London</strong><br />

churches to make significant revisions and<br />

republish a second edition <strong>of</strong> the confession in<br />

1646. 16<br />

This revised edition benefited from a<br />

supporting document published in the same<br />

year entitled “An Appendix to a <strong>Confession</strong> <strong>of</strong><br />

<strong>Faith</strong>” written by Benjamin Cox[e]. 17<br />

14 Robert Oliver, Baptist <strong>Confession</strong> Making 1644 and 1689<br />

(Unpublished paper presented to the Strict Baptist<br />

Historical Society, March 17, 1989).<br />

15 Daniel Featly, The Dippers dipt: or, the Anabaptists duck’d<br />

and plung'd over head and ears, at a Disputation in Southwark<br />

(<strong>London</strong>, UK, 1645).<br />

16 This explains the expanded footnote associated with<br />

Article 48, Obedience to Government.<br />

17 Benjamin Cox[e], M.A. A graduate <strong>of</strong> Oxford<br />

University who later became a Particular Baptist minister<br />


Historical Introduction<br />

Mr. Cox[e], who likely was involved in the<br />

confession’s revisions, felt it necessary to<br />

provide “a more full Declaration <strong>of</strong> the <strong>Faith</strong> and<br />

Judgment <strong>of</strong> Baptized Believers” 18 to avoid future<br />

misunderstandings and further substantiate<br />

their orthodoxy.<br />

In following years, the confession would<br />

undergo several more editions that contained<br />

slight corrections, none <strong>of</strong> which resulted in<br />

significant alterations. The third edition would<br />

be published in 1651 and a fourth in 1652. A<br />

fifth edition is recorded as being printed in<br />

1653 by a church “usually meeting at Leith and<br />

Edinburgh” 19 who were insisting upon their<br />

unity, in faith and order, with the <strong>London</strong><br />

churches. 20<br />

and is recorded as having engaged Richard Baxter in a<br />

public debate regarding infant baptism. Afterward, Cox<br />

was imprisoned for his beliefs. See Thomas Crosby,<br />

History <strong>of</strong> the English Baptists (Lafayette, TN: Church<br />

History Research and Archives, 1978 facsimile reprint)<br />

1:220-221.<br />

18 Subtitle to Cox’s Appendix.<br />

19 John Rippon, The Baptist Annual Register, 1794-7<br />

(<strong>London</strong>: I.R., 1794), 361.<br />

20 Rippon, Annual Register, 361.<br />


The <strong>Second</strong> <strong>London</strong> Baptist <strong>Confession</strong> <strong>of</strong> <strong>Faith</strong><br />

Approaching the end <strong>of</strong> the English Civil<br />

Wars (c.1642-51), the Particular Baptist<br />

churches along with other non-conformists<br />

enjoyed limited religious freedoms during the<br />

Commonwealth era (1649-1660). This<br />

welcomed toleration found its greatest<br />

expression during the time under Oliver<br />

Cromwell’s tenure as Lord Protector <strong>of</strong><br />

England (1653-58).<br />

Subsequently, their churches began to<br />

multiply and appear throughout the Kingdom.<br />

In fact, “An association, or general assembly,<br />

<strong>of</strong> the churches in Somersetshire and adjacent<br />

counties, was in consequence formed.” 21<br />

It would be during this favorable providence,<br />

that the First <strong>London</strong> <strong>Confession</strong> <strong>of</strong> <strong>Faith</strong><br />

would further gain for these early Calvinistic<br />

Baptists a distinctive place in the life <strong>of</strong> their<br />

21 Underhill, <strong>Confession</strong>s <strong>of</strong> <strong>Faith</strong>, xi; B.R. White, “The<br />

Organisation <strong>of</strong> the Particular Baptists 1644-1660”<br />

Journal <strong>of</strong> Ecclesiastical History 27, no. 2 (1966): 209. These<br />

works demonstrate “General Meetings” being held as<br />

early as 1650.<br />


Historical Introduction<br />

country as trusted, orthodox Christians and<br />

Englishmen.<br />

Whatever restricted religious tolerations were<br />

enjoyed during the Commonwealth era, sadly<br />

they all would come to an end in year 1660 with<br />

the restoration <strong>of</strong> King Charles II from exile.<br />

Shortly following his restoration, a series <strong>of</strong><br />

laws were passed known collectively as the<br />

Clarendon Code which was intended to reestablish<br />

the Church <strong>of</strong> England as the sole<br />

religious authority and put an end to all<br />

dissenters and non-conformists.<br />

The peace and growth <strong>of</strong> these early<br />

Particular Baptist churches was <strong>of</strong> course<br />

immediately impacted as they began to hold<br />

undercover conventicles 22 . On one occasion<br />

during “a conventicle <strong>of</strong> members from Petty<br />

France 23 , preached to by Nehemiah Coxe, was<br />

disrupted by the authorities. As a result,<br />

Widow Elizabeth Nightingale <strong>of</strong> Bishopgate<br />

22 Secret, unlawful religious meetings.<br />

23 An early and significant Particular Baptist Church.<br />


The <strong>Second</strong> <strong>London</strong> Baptist <strong>Confession</strong> <strong>of</strong> <strong>Faith</strong><br />

was prosecuted for holding a conventicle in her<br />

house.” 24<br />

The troubles Particular Baptist churches and<br />

their early associations were facing would be<br />

further aggravated, not from without but from<br />

within, by a man named Thomas Collier<br />

(d.1691) a Baptist pastor, church planter, and<br />

author.<br />

Collier was, by all means, a prominent leader<br />

among the West Country 25 Particular Baptist<br />

churches and in 1674 he caused not a small<br />

disruption among all Particular Baptists with a<br />

work he entitled An Additional Word to the Body<br />

<strong>of</strong> Divinity. 26<br />

“Among other things in this work, he taught that<br />

God exists in an ‘increated’ heavens, that Christ<br />

died for the universe, that man is able to believe the<br />

gospel <strong>of</strong> his own power, apart from the work <strong>of</strong><br />

24 Cited by T.E. Dowley, “A <strong>London</strong> Congregation During<br />

the Great Persecution: Petty France Particular Baptist Church,<br />

1641-1688”, Baptist Quarterly 27.5 (January 1978), 236.<br />

25 Identifying a large area <strong>of</strong> south-western England.<br />

26 Thomas Collier, An Additional Word to the Body <strong>of</strong><br />

Divinity, or <strong>Confession</strong> <strong>of</strong> <strong>Faith</strong>; Being the Substance <strong>of</strong><br />

Christianity (<strong>London</strong>: Printed for the Author, 1676).<br />


Historical Introduction<br />

the Holy Spirit, that believers could lose their<br />

salvation, that salvation remained possible after<br />

death, and other heresies regarding the hypostatic<br />

union 27 <strong>of</strong> the Mediator, Jesus Christ, asserting that<br />

God the Son was a creature.” 28<br />

Collier’s influence and popularity among the<br />

Particular Baptist churches was well known,<br />

even outside Baptist church circles, which<br />

made the whole situation potentially explosive.<br />

The likelihood that his erroneous views<br />

could be confused with that <strong>of</strong> the other<br />

churches necessitated a response to (1) retrieve<br />

a fallen brother (2) reaffirm their theological<br />

orthodoxy and (3) insulate themselves from<br />

Collier’s continued influence.<br />

As was the case in the creation <strong>of</strong> their First<br />

<strong>Confession</strong> <strong>of</strong> <strong>Faith</strong>, the Particular Baptists<br />

wisely employed a familiar hallmark among<br />

27 Hypostatic union is a technical term in Christian<br />

theology to describe the union <strong>of</strong> Christ's humanity and<br />

divinity in one hypostasis, or individual existence.<br />

28 Samuel Renihan, The Petty France Church (Part 1)<br />

(Oxford: Centre for Baptist Studies, 2019), 97 n.5.<br />


The <strong>Second</strong> <strong>London</strong> Baptist <strong>Confession</strong> <strong>of</strong> <strong>Faith</strong><br />

their churches regarding how to respond to<br />

Collier’s heresies - congregational cooperation.<br />

Upon the request <strong>of</strong> several regional pastors<br />

and some <strong>of</strong> the members <strong>of</strong> Collier’s church,<br />

elders from various Particular Baptist churches<br />

attempted to amicably retrieve Collier and all<br />

those who agreed with him from their firmly<br />

held heretical doctrines.<br />

Finally in 1677, and only after their biblical<br />

attempts <strong>of</strong> rescuing Collier and his followers<br />

failed, several elders and messengers decidedly<br />

cooperated with and endorsed a written<br />

response to Collier authored by Nehemiah<br />

Coxe and sent the response to Collier’s church.<br />

29<br />

Collier wasted no time with a reply. In it was<br />

evidenced no repentance, but rather scorn<br />

toward Coxe’s attack. His reply made clear he<br />

had no intention <strong>of</strong> recanting from his errors<br />

and furthermore was willing and able to<br />

29 Nehemiah Coxe, Vindiciæ Veritatis, Or a Confutation <strong>of</strong><br />

the Heresies and Gross Errors Asserted by Thomas Collier in his<br />

Additional Word to his Body <strong>of</strong> Divinity (<strong>London</strong>: Nath.<br />

Ponder, 1677).<br />


Historical Introduction<br />

continue the controversy into the<br />

unforeseeable future if they so desired.<br />

Collier’s obstinacy was to the lament <strong>of</strong> those<br />

in Collier’s church who were opposed to his<br />

heresies and afterward who were advised by<br />

the elders and messengers <strong>of</strong> the <strong>London</strong><br />

churches to reject Collier and come out from<br />

among those who supported him.<br />

This controversy with Thomas Collier has<br />

reasonably been demonstrated by Baptist<br />

historians to play an integral part in our<br />

understanding <strong>of</strong> why there was a need for the<br />

Particular Baptists to publish the <strong>Second</strong><br />

<strong>London</strong> <strong>Confession</strong>. 30<br />

By this time in 1677 over thirty years had<br />

passed since the publication <strong>of</strong> their First<br />

<strong>London</strong> <strong>Confession</strong>, and it appears that the<br />

First <strong>London</strong> <strong>Confession</strong> had become scarce,<br />

so much so, that one <strong>of</strong> the key subscribers<br />

[Benjamin Keach] to the <strong>Second</strong> <strong>Confession</strong><br />

30 Samuel Renihan, The Petty France Church, 103-104;<br />

Haykin, Kiffin, Knollys and Keach, 68.<br />


The <strong>Second</strong> <strong>London</strong> Baptist <strong>Confession</strong> <strong>of</strong> <strong>Faith</strong><br />

states “that he had not previously seen the<br />

earlier document.” 31<br />

The original preface to the <strong>Second</strong><br />

<strong>Confession</strong> also acknowledges “…that<br />

<strong>Confession</strong> [i.e. the First <strong>London</strong> <strong>Confession</strong>]<br />

[was] not now commonly to be had” 32<br />

It is somewhat difficult for the reader to fully<br />

appreciate why and how such an important<br />

document could have fallen into such scarcity.<br />

To do so, one must recall that keeping<br />

something in print during the Seventeenth<br />

Century was not only a time-consuming<br />

process but would have been very expensive<br />

for these poor churches.<br />

Thus, the scarcity <strong>of</strong> the First <strong>Confession</strong><br />

along with the recent doctrinal controversy<br />

with Collier made it necessary for the broader<br />

31 Benjamin Keach, “To all the Baptized Churches and<br />

faithful Brethren in England and Wales, Christian<br />

Salutations” in <strong>Faith</strong> and Life for Baptists, ed. James<br />

Renihan (Palmdale: Reformed Baptist Academic Press,<br />

2016), 109.<br />

32 From the original Preface, A <strong>Confession</strong> <strong>of</strong> <strong>Faith</strong> Put<br />

Forth by the Elders and Brethren <strong>of</strong> Many Congregations <strong>of</strong><br />

Christians (Baptized upon Pr<strong>of</strong>ession <strong>of</strong> their <strong>Faith</strong>) in <strong>London</strong><br />

and the Country (<strong>London</strong>: n.p., 1677).<br />


Historical Introduction<br />

Particular Baptist community <strong>of</strong> churches to<br />

cooperate with one another once again “…to<br />

express ourselves [themselves] the more fully,<br />

and distinctly…” 33<br />

Therefore, in the year 1677 “elders and<br />

brethren <strong>of</strong> many congregations…in <strong>London</strong><br />

and the Country” 34 affirmed what has become<br />

known as The <strong>Second</strong> <strong>London</strong> <strong>Confession</strong> <strong>of</strong><br />

<strong>Faith</strong> (popularly referred to as the 1689 Baptist<br />

<strong>Confession</strong> <strong>of</strong> <strong>Faith</strong>). The 1677 edition would<br />

be published anonymously due to the ongoing<br />

acts <strong>of</strong> oppression against all non-conformists.<br />

At first glance, the <strong>Second</strong> <strong>London</strong><br />

<strong>Confession</strong> is notably different from the First,<br />

specifically in its structure and formatting.<br />

Under closer examination, however, the<br />

substance <strong>of</strong> its theology remained the same<br />

“…forasmuch as our method, and manner <strong>of</strong><br />

expressing our sentiments, in this, doth vary<br />

from the former [i.e. the First <strong>London</strong><br />

33 A <strong>Confession</strong> <strong>of</strong> <strong>Faith</strong>, Preface.<br />

34 A <strong>Confession</strong> <strong>of</strong> <strong>Faith</strong>, Preface.<br />


The <strong>Second</strong> <strong>London</strong> Baptist <strong>Confession</strong> <strong>of</strong> <strong>Faith</strong><br />

<strong>Confession</strong>]… the substance <strong>of</strong> the matter is the<br />

same”. 35<br />

Admittedly, over the previous three decades,<br />

these churches did experience some change (a<br />

new generation <strong>of</strong> leaders, many new churches,<br />

scruples over secondary issues, etc.) however<br />

from the preface to the <strong>Second</strong> <strong>Confession</strong>, it’s<br />

clear that they themselves saw no fundamental<br />

discontinuity between their First <strong>Confession</strong><br />

and their <strong>Second</strong>.<br />

Such continuity should not be surprising,<br />

especially when we take into consideration that<br />

five <strong>of</strong> the seven churches which signed the<br />

First <strong>Confession</strong> were involved with, and<br />

signatories to the <strong>Second</strong> <strong>Confession</strong>.<br />

Notably, their chosen ‘method, and manner<br />

<strong>of</strong> expressing [their] sentiments’ followed that<br />

<strong>of</strong> two previously published reformed<br />

confessions which flow out <strong>of</strong> Elizabethan<br />

Puritanism: the Westminster <strong>Confession</strong> <strong>of</strong><br />

<strong>Faith</strong> <strong>of</strong> 1647 (Presbyterian) and the 1658 Savoy<br />

Declaration and Platform <strong>of</strong> Polity<br />

35 A <strong>Confession</strong> <strong>of</strong> <strong>Faith</strong>, Preface.<br />


Historical Introduction<br />

(Congregational). A Comparison <strong>of</strong> these three<br />

confessions 36 reveals that the editors <strong>of</strong> the<br />

<strong>Second</strong> <strong>London</strong> <strong>Confession</strong> 37 follow the Savoy<br />

in almost every instance where the Savoy<br />

differs from the Westminster.<br />

What was it that the Particular Baptist<br />

churches hoped to accomplish by<br />

incorporating the Westminster and the Savoy<br />

confessions into their own?<br />

“…this we did, the more abundantly, to<br />

manifest our consent with both, in all the<br />

fundamental articles <strong>of</strong> the Christian Religion,<br />

as also with many others, whose orthodox<br />

confessions have been published to the world;<br />

on behalf <strong>of</strong> the Protestants in divers Nations<br />

and Cities…” 38<br />

36 James Renihan, True <strong>Confession</strong>s.<br />

37 Samuel Renihan The Petty France Church, 104; James<br />

Renihan, Edification and Beauty: The Practical Ecclesiology <strong>of</strong><br />

the English Particular Baptists, 1675-1705 (Eugene, OR:<br />

Wipf and Stock Publishers, 2008), 22-26. These works<br />

reasonably demonstrate that Nehemiah Coxe and<br />

William Collins, co-pastors <strong>of</strong> the Petty France church,<br />

were the original editors.<br />

38 A <strong>Confession</strong> <strong>of</strong> <strong>Faith</strong>, Preface.<br />


The <strong>Second</strong> <strong>London</strong> Baptist <strong>Confession</strong> <strong>of</strong> <strong>Faith</strong><br />

Such a statement evidences what they desired<br />

to accomplish, which was, to be identified<br />

within the broad stream <strong>of</strong> English, Reformed,<br />

<strong>Confession</strong>al Christianity and demonstrate that<br />

they had<br />

“no itch to clogge[sp] Religion with new<br />

words, but do readily acquiesce in that form <strong>of</strong><br />

sound words, which hath been, in consent with<br />

the holy Scriptures, used by others before us;<br />

hereby declaring before God, Angels, & Men,<br />

our hearty agreement with them, in that<br />

wholesome Protestant Doctrine.” 39<br />

The irenic temperament <strong>of</strong> the <strong>Second</strong><br />

<strong>London</strong> <strong>Confession</strong>’s preface toward their<br />

fellow Christians ought not to be considered a<br />

s<strong>of</strong>tening <strong>of</strong> their convictions regarding that<br />

which caused them to differ from their fellow<br />

Protestants in the first place.<br />

As with their First <strong>London</strong> <strong>Confession</strong>, when<br />

it was necessary to depart from others for the<br />

sake <strong>of</strong> truth and their conscious, they readily<br />

did so in the <strong>Second</strong> <strong>London</strong> <strong>Confession</strong>.<br />

39 A <strong>Confession</strong> <strong>of</strong> <strong>Faith</strong>, Preface.<br />


Historical Introduction<br />

Upon such points <strong>of</strong> difference, whenever it<br />

occurs, the Particular Baptists reveal their own<br />

valuable and distinct contribution to Christian<br />

Theology.<br />

The overall significance <strong>of</strong> the <strong>Second</strong><br />

<strong>London</strong> <strong>Confession</strong> would not become fully<br />

realized until the year 1689 when William and<br />

Mary assumed the throne in England and<br />

issued the Act <strong>of</strong> Toleration, thereby granting<br />

much broader religious acceptance and<br />

toleration amongst Protestantism.<br />

Under the kind providence afforded them,<br />

the Particular Baptists traveled from diverse<br />

parts <strong>of</strong> England and Wales and gathered in<br />

<strong>London</strong> for a general assembly meeting which<br />

took place between Sept. 3-12, 1689. 40<br />

The assembly represented over one hundred<br />

churches to publicly announce a “<strong>Confession</strong><br />

we own, as containing the Doctrine <strong>of</strong> our<br />

<strong>Faith</strong> and Practice; and<br />

do desire that the Members <strong>of</strong> our<br />

40 To learn more about the details <strong>of</strong> the assembly’s<br />

activities see: James Renihan, <strong>Faith</strong> and Life for Baptists.<br />


The <strong>Second</strong> <strong>London</strong> Baptist <strong>Confession</strong> <strong>of</strong> <strong>Faith</strong><br />

Churches respectively do furnish themselves<br />

therewith.” 41<br />

Now being freely owned and widely<br />

distributed, the <strong>Second</strong> <strong>London</strong> confession<br />

quickly became the standard <strong>of</strong> orthodoxy<br />

among the Particular Baptist churches<br />

throughout the United Kingdom.<br />

Eventually, it would also become a<br />

recognized standard in the young United States<br />

through its adoption by the oldest Baptist<br />

Association in America, the Philadelphia<br />

Association. 42<br />

Afterward many more Baptist Associations<br />

throughout the early States would embrace the<br />

<strong>Second</strong> <strong>London</strong> <strong>Confession</strong> <strong>of</strong> <strong>Faith</strong> as their<br />

own and it would serve as a bulwark for many<br />

years throughout the Eighteenth century.<br />

Sadly, Baptist churches began to neglect it<br />

during the Nineteenth-Century, and it largely<br />

41 Letter sent out after the 1689 General Assembly. See<br />

James Renihan, <strong>Faith</strong> and Life for Baptists, 42.<br />

42 Associational records make clear that as early as 1724<br />

the Association was employing the <strong>Confession</strong><br />

throughout their churches.<br />


Historical Introduction<br />

fell into complete disuse for much <strong>of</strong> the<br />

Twentieth-Century.<br />

Thankfully however in recent years, many<br />

Baptists have begun to recover their historical<br />

and theological heritage and as a result, by<br />

God’s grace, they will prosper in their mission<br />

as Christ’s church until He returns!<br />




The <strong>Second</strong> <strong>London</strong> <strong>Confession</strong> <strong>of</strong> <strong>Faith</strong><br />

along with its predecessor the First <strong>London</strong><br />

<strong>Confession</strong> are perhaps the two most<br />

important Baptist <strong>Confession</strong>s in existence.<br />

That is why as publishers, we are honored<br />

to place this important work into the durable,<br />

heirloom-quality format that it so richly<br />

deserves.<br />

While the <strong>Second</strong> <strong>London</strong> <strong>Confession</strong> first<br />

published in 1677 has become popularly<br />

known as the 1689 Baptist <strong>Confession</strong> <strong>of</strong> <strong>Faith</strong>,<br />

ironically there is no extant evidence to<br />

demonstrate that it was ever printed in 1689.<br />

However, we do know with certainty it was<br />

printed in 1677, 1688 and again in 1699.<br />

It appears that the popularity <strong>of</strong> the 1689<br />

date is related to its adoption at the <strong>London</strong><br />

General Assembly which took place in<br />

September 1689 when over one hundred<br />

churches collectively affirmed it.<br />


The <strong>Second</strong> <strong>London</strong> Baptist <strong>Confession</strong> <strong>of</strong> <strong>Faith</strong><br />

We have chosen to reproduce the original<br />

1677 edition along with its preface and<br />

appendix concerning Baptism, both <strong>of</strong> which<br />

help establish for the reader the document’s<br />

historical and theological context.<br />

In the humble estimation <strong>of</strong> the current<br />

publisher, no Christian confession <strong>of</strong> faith<br />

ought to be produced without the witness <strong>of</strong><br />

the ancient, orthodox, church creeds. The<br />

truths preserved in these creedal documents<br />

are many times affirmed in the <strong>Second</strong> <strong>London</strong><br />

<strong>Confession</strong> which make them a natural<br />

supplement to the <strong>Confession</strong>.<br />

Therefore, as Appendix B we have provided<br />

the Apostles’, Nicene, and Athanasian Creeds.<br />

Regarding our source materials, we are<br />

indebted to the Angus Library at Regent’s Park<br />

College, Oxford for making available a digital<br />

facsimile <strong>of</strong> the 1677 edition. This allowed us<br />

to compare our work against the original for<br />

accuracy. Without such a resource, this level <strong>of</strong><br />

publishing would not be possible.<br />


Publisher’s Introduction<br />

As a publishing guideline when reproducing<br />

historic publications, we wish to allow the<br />

original author(s) and their writings to speak<br />

for themselves. Great care is given by our copy<br />

editor to ensure our readers receive an accurate<br />

republication <strong>of</strong> the original. When possible, as<br />

a rule, we have sought to maintain original<br />

spelling, punctuation, and Scripture citations.<br />

However, for sake <strong>of</strong> clarity and to make<br />

this republication useful to the modern reader,<br />

spelling, and capitalization have been<br />

regularized and modernized throughout, at<br />

times, but the original punctuation and verb<br />

forms have been retained.<br />

This edition <strong>of</strong> the <strong>Second</strong> <strong>London</strong><br />

<strong>Confession</strong> <strong>of</strong> <strong>Faith</strong> utilizes the New King<br />

James Version for the pro<strong>of</strong> texts without<br />

prejudice to other editions and/or translations.<br />

In not a few instances, the language <strong>of</strong> the<br />

<strong>NKJV</strong> is reflected in the language <strong>of</strong> the<br />

original <strong>Confession</strong> itself, which makes it a<br />

natural choice for a modern edition.<br />

In this republication, several updates have<br />

been made to the confession with the hope <strong>of</strong><br />


The <strong>Second</strong> <strong>London</strong> Baptist <strong>Confession</strong> <strong>of</strong> <strong>Faith</strong><br />

making it easily navigable and better utilized by<br />

a modern audience.<br />

The original 1677 edition <strong>of</strong> the <strong>Confession</strong><br />

followed the traditional manner utilizing letters<br />

<strong>of</strong> the alphabet (except for omitting j and v)<br />

when citing Scripture pro<strong>of</strong> texts. This has<br />

been changed to numerical citations to make<br />

referencing specific scriptures and their<br />

location within the <strong>Confession</strong> more<br />

convenient (e.g., referencing how Gen. 3:15 is<br />

understood in relation to the covenant <strong>of</strong> grace<br />

would be 2LCF 7.3.5).<br />

Additionally, we have added to this edition<br />

a helpful Subject Index for quickly referencing<br />

various doctrinal and practical subjects that are<br />

addressed in the <strong>Confession</strong>.<br />

Lastly, we have also included a valuable<br />

Scriptural Index which lists Scriptures as they<br />

are employed throughout the work, including<br />

the Preface, the body <strong>of</strong> the <strong>Confession</strong>, and<br />

various Appendices.<br />

With these updates it is our desire that this<br />

republication <strong>of</strong> the <strong>Second</strong> <strong>London</strong><br />

<strong>Confession</strong> will lend itself favorably to laymen,<br />


Publisher’s Introduction<br />

students, and teachers alike, who wish to<br />

conveniently explore the beliefs held by these<br />

early Particular Baptists and begin to<br />

incorporate such discoveries into their<br />

understanding <strong>of</strong> God’s word.<br />

A great deal <strong>of</strong> energy, effort, and financial<br />

commitment is required to bring such a work<br />

as this into reality. However, despite the<br />

sacrifice, we do so with all confidence, trusting<br />

that you the reader, esteem not only the<br />

sacrificial exertions <strong>of</strong> our forefathers in the<br />

faith, but also the biblical heritage illustrated in<br />

their doctrines.<br />

We publish this current work to all the<br />

world and for future generations as an<br />

affectionate memorial <strong>of</strong> their loyalty to<br />

conscience, their fidelity to revealed truth, and<br />

<strong>of</strong> their steadfastness amidst defamation,<br />

difficulty, and cruel persecution.<br />

Despite all this, those who confessed the<br />

biblical truths contained in this <strong>Second</strong><br />

<strong>London</strong> Baptist <strong>Confession</strong> <strong>of</strong> <strong>Faith</strong> with<br />

much patience, courage, and cheerfulness<br />

carried on the work which Christ gave them,<br />


The <strong>Second</strong> <strong>London</strong> Baptist <strong>Confession</strong> <strong>of</strong> <strong>Faith</strong><br />

“earnestly contend for the faith which was<br />

once delivered unto the saints.”<br />

A work which now is happily continuing in<br />

many Baptist churches across the world!<br />

D.W. Barger<br />

Knightstown, IN<br />

April, 2022<br />



To The Judicious and Impartial Reader,<br />

Courteous Reader: It is now many years<br />

since diverse <strong>of</strong> us (with other sober Christians<br />

then living, and walking in the way <strong>of</strong> the Lord,<br />

that we pr<strong>of</strong>ess) did conceive ourselves to be<br />

under a necessity <strong>of</strong> publishing a <strong>Confession</strong> <strong>of</strong><br />

our <strong>Faith</strong>, for the information and satisfaction<br />

<strong>of</strong> those that did not thoroughly understand<br />

what our principles were, or had entertained<br />

prejudices against our pr<strong>of</strong>ession, by reason <strong>of</strong><br />

the strange representation <strong>of</strong> them by some<br />

men <strong>of</strong> note who had taken very wrong<br />

measures, and accordingly led others into<br />

misapprehensions <strong>of</strong> us and them.<br />

And this was first put forth about the year<br />

1643, in the name <strong>of</strong> seven congregations then<br />

gathered in <strong>London</strong>; since which time diverse<br />

impressions there<strong>of</strong> have been dispersed<br />

abroad, and our end proposed in good measure<br />

answered, inasmuch as many (and some <strong>of</strong><br />


The <strong>Second</strong> <strong>London</strong> Baptist <strong>Confession</strong> <strong>of</strong> <strong>Faith</strong><br />

those men eminent both for piety and learning)<br />

were thereby satisfied that we were no way<br />

guilty <strong>of</strong> those heterodoxies and fundamental<br />

errors which had too frequently been charged<br />

upon us without ground or occasion given on<br />

our part.<br />

And forasmuch as that <strong>Confession</strong> is not<br />

now commonly to be had, and also that many<br />

others have since embraced the same truth,<br />

which is owned therein, it was judged necessary<br />

by us to join together in giving a testimony to<br />

the world <strong>of</strong> our firm adhering to those<br />

wholesome principles by the publication <strong>of</strong> this<br />

which is now in your hand.<br />

And forasmuch as our method and manner<br />

<strong>of</strong> expressing our sentiments in this doth vary<br />

from the former (although the substance <strong>of</strong> the<br />

matter is the same), we shall freely impart to<br />

you the reason and occasion there<strong>of</strong>. One thing<br />

that greatly prevailed with us to undertake this<br />

work was (not only to give a full account <strong>of</strong><br />

ourselves to those Christians that differ from<br />

us about the subject <strong>of</strong> baptism, but also) the<br />

pr<strong>of</strong>it that might from thence arise unto those<br />


Preface<br />

that have any account <strong>of</strong> our labors in their<br />

instruction and establishment in the great<br />

truths <strong>of</strong> the Gospel, in the clear understanding<br />

and steady belief <strong>of</strong> which our comfortable<br />

walking with God, and fruitfulness before him<br />

in all our ways, is most nearly concerned; and<br />

therefore we did conclude it necessary to<br />

express ourselves the more fully and distinctly;<br />

and also to fix on such a method as might be<br />

most comprehensive <strong>of</strong> those things which we<br />

designed to explain our sense and belief <strong>of</strong>; and<br />

finding no defect in this regard in that fixed on<br />

by the Assembly, and, after them by those <strong>of</strong><br />

the Congregational way, we did readily<br />

conclude it best to retain the same order in our<br />

present <strong>Confession</strong>.<br />

And also when we observed that those last<br />

mentioned did in their confession (for reasons<br />

which seemed <strong>of</strong> weight both to themselves<br />

and others) choose not only to express their<br />

mind in words concurrent with the former in<br />

sense concerning all those articles wherein they<br />

were agreed, but also for the most part without<br />

any variation <strong>of</strong> the terms, we did in like<br />

manner conclude it best to follow their<br />


The <strong>Second</strong> <strong>London</strong> Baptist <strong>Confession</strong> <strong>of</strong> <strong>Faith</strong><br />

example in making use <strong>of</strong> the very same words<br />

with them both in these articles (which are very<br />

many) wherein our faith and doctrine is the<br />

same with theirs; and this we did the more<br />

abundantly to manifest our consent with both<br />

in all the fundamental articles <strong>of</strong> the Christian<br />

religion, as also with many others whose<br />

orthodox confessions have been published to<br />

the world on the behalf <strong>of</strong> the Protestants in<br />

diverse nations and cities.<br />

And also to convince all that we have no<br />

itch to clog religion with new words, but do<br />

readily comply in that form <strong>of</strong> sound words<br />

which hath been, in consent with the Holy<br />

Scriptures, used by others before us; hereby<br />

declaring, before God, angels, and men, our<br />

hearty agreement with them in that wholesome<br />

Protestant doctrine which, with so clear<br />

evidence <strong>of</strong> Scriptures, they have asserted.<br />

Some things, indeed, are in some places added,<br />

some terms omitted, and some few changed;<br />

but these alterations are <strong>of</strong> that nature as that<br />

we need not doubt any charge or suspicion <strong>of</strong><br />

unsoundness in the faith from any <strong>of</strong> our<br />

brethren upon the account <strong>of</strong> them.<br />


Preface<br />

In those things wherein we differ from<br />

others, we have expressed ourselves with all<br />

honesty and plainness, that none might<br />

entertain jealousy <strong>of</strong> ought secretly lodged in<br />

our breasts that we would not the world should<br />

be acquainted with; yet we hope we have also<br />

observed those rules <strong>of</strong> modesty and humility<br />

as will render our freedom in this respect<br />

in<strong>of</strong>fensive, even to those whose sentiments<br />

are different from ours.<br />

We have also taken care to affix texts <strong>of</strong><br />

Scripture in the margin, for the confirmation <strong>of</strong><br />

each article in our <strong>Confession</strong>; in which work<br />

we have studiously endeavored to select such<br />

as are most clear and pertinent for the pro<strong>of</strong> <strong>of</strong><br />

what is asserted by us: and our earnest desire is<br />

that all into whose hands this may come would<br />

follow that (never enough commended)<br />

example <strong>of</strong> the noble Bereans, who searched<br />

the Scriptures daily that they might find out<br />

whether the things preached to them were so<br />

or not.<br />

There is one thing more which we sincerely<br />

pr<strong>of</strong>ess and earnestly desire credence in - viz.,<br />


The <strong>Second</strong> <strong>London</strong> Baptist <strong>Confession</strong> <strong>of</strong> <strong>Faith</strong><br />

that contention is most remote from our<br />

design in all that we have done in this matter:<br />

and we hope the liberty <strong>of</strong> an ingenuous<br />

unfolding our principles and opening our<br />

hearts unto our brethren, with the Scripture<br />

grounds on which our faith and practice leans,<br />

will by none <strong>of</strong> them be either denied to us, or<br />

taken ill from us. Our whole design is<br />

accomplished if we may obtain that justice as<br />

to be measured in our principles and practice,<br />

and the judgment <strong>of</strong> both by others, according<br />

to what we have now published, which the<br />

Lord (whose eyes are as a flame <strong>of</strong> fire)<br />

knoweth to be the doctrine which with our<br />

hearts we must firmly believe and sincerely<br />

endeavor to conform our lives to.<br />

And oh that, other contentions being laid<br />

asleep, the only care and contention <strong>of</strong> all upon<br />

whom the name <strong>of</strong> our blessed Redeemer is<br />

called might for the future be to walk humbly<br />

with their God and in the exercise <strong>of</strong> all love<br />

and meekness towards each other, to perfect<br />

holiness in the fear <strong>of</strong> the Lord, each one<br />

endeavoring to have his conversation such as<br />

becometh the gospel; and also, suitable to his<br />


Preface<br />

place and capacity, vigorously to promote in<br />

others the practice <strong>of</strong> true religion and<br />

undefiled in the sight <strong>of</strong> God and our Father.<br />

And that in this backsliding day we might not<br />

spend our breath in fruitless complaints <strong>of</strong> the<br />

evils <strong>of</strong> others, but may every one begin at<br />

home, to reform in the first place our own<br />

hearts and ways, and then to quicken all that we<br />

may have influence upon to the same work,<br />

that if the will <strong>of</strong> God were so, none might<br />

deceive themselves by resting in and trusting to<br />

a form <strong>of</strong> godliness without the power <strong>of</strong> it,<br />

and inward experience <strong>of</strong> the efficacy <strong>of</strong> those<br />

truths that are pr<strong>of</strong>essed by them.<br />

And verily there is one spring and cause <strong>of</strong><br />

the decay <strong>of</strong> religion in our day which we<br />

cannot but touch upon and earnestly urge a<br />

redress <strong>of</strong>, and that is the neglect <strong>of</strong> the<br />

worship <strong>of</strong> God in families by those to whom<br />

the charge and conduct <strong>of</strong> them is committed.<br />

May not the gross ignorance and instability <strong>of</strong><br />

many, with the pr<strong>of</strong>aneness <strong>of</strong> others, be justly<br />

charged upon their parents and masters, who<br />

have not trained them up in the way wherein<br />

they ought to walk when they were young? But<br />


The <strong>Second</strong> <strong>London</strong> Baptist <strong>Confession</strong> <strong>of</strong> <strong>Faith</strong><br />

have neglected those frequent and solemn<br />

commands which the Lord hath laid upon<br />

them, so to catechize and instruct them that<br />

their tender years might be seasoned with the<br />

knowledge <strong>of</strong> the truth <strong>of</strong> God as revealed in<br />

the Scriptures; and also by their own omission<br />

<strong>of</strong> prayer and other duties <strong>of</strong> religion in their<br />

families, together with the ill example <strong>of</strong> their<br />

loose conversation, have inured them first to a<br />

neglect and then contempt <strong>of</strong> all piety and<br />

religion?<br />

We know this will not excuse the blindness<br />

and wickedness <strong>of</strong> any, but certainly it will fall<br />

heavy upon those that have thus been the<br />

occasion there<strong>of</strong>; they indeed die in their sins,<br />

but will not their blood be required <strong>of</strong> those<br />

under whose care they were, who yet permitted<br />

them to go on without warning - yea, led them<br />

into the paths <strong>of</strong> destruction? And will not the<br />

diligence <strong>of</strong> Christians with respect to the<br />

discharge <strong>of</strong> these duties in ages past rise up in<br />

judgment against and condemn many <strong>of</strong> those<br />

who would be esteemed such now?<br />


Preface<br />

We shall conclude with our earnest prayer<br />

that the God <strong>of</strong> all grace will pour out those<br />

measures <strong>of</strong> his Holy Spirit upon us, that the<br />

pr<strong>of</strong>ession <strong>of</strong> truth may be accompanied with<br />

the sound belief and diligent practice <strong>of</strong> it by<br />

us, that his name may in all things be glorified<br />

through Jesus Christ our Lord, Amen.<br />

We the ministers and messengers <strong>of</strong>, and<br />

concerned for, upwards <strong>of</strong> one hundred<br />

baptized congregations in England and Wales<br />

(denying Arminianism) being met together in<br />

<strong>London</strong> from the third <strong>of</strong> the seventh month,<br />

to the eleventh <strong>of</strong> the same, 1689 to consider<br />

<strong>of</strong> some things that might be for the glory <strong>of</strong><br />

God, and the good <strong>of</strong> these congregations;<br />

have thought meet (for the satisfaction <strong>of</strong> all<br />

other Christians that differ from us in the point<br />

<strong>of</strong> Baptism) to recommend to their perusal the<br />

confession <strong>of</strong> our faith; Which confession we<br />

own, as containing the doctrine <strong>of</strong> our faith<br />

and practice; and do desire that the members<br />

<strong>of</strong> our churches respectively do furnish<br />

themselves therewith.<br />


The <strong>Second</strong> <strong>London</strong> Baptist <strong>Confession</strong> <strong>of</strong> <strong>Faith</strong><br />

Hanserd Knollys.<br />

William Kiffin.<br />

John Harris,<br />

William Collins.<br />

Hercules Collins.<br />

Robert Steed.<br />

Leonard Harrisen.<br />

George Barret.<br />

Isaac Lamb.<br />

Richard Adams.<br />

Benj. Keach.<br />

Andrew Gifford.<br />

Tho. Vaux.<br />

Tho. Winnel.<br />

James Hitt.<br />

Richard Tidmarsh.<br />

William Facey.<br />

Samuel Buttal.<br />

Christopher Price<br />

Daniel Finch.<br />

John Ball.<br />

Edmond White.<br />

William Prichard.<br />

Paul Fruin.<br />

Richard Ring.<br />

John Tomkins.<br />

Toby Willes.<br />

John Carter.<br />

James Web.<br />

Richard Sutton.<br />

Robert Knight.<br />

Edward Price.<br />

William Phips.<br />

William Hankins.<br />

Samuel Ewer.<br />

Edward Man.<br />

Charles Archer.<br />

In the Name and Behalf <strong>of</strong> the whole Assembly.<br />


A<br />


OF<br />

F A I T H<br />

Put forth by the<br />


Of many<br />


OF<br />

Christians (baptized upon Pr<strong>of</strong>ession <strong>of</strong> their<br />

<strong>Faith</strong>) in <strong>London</strong> and the Country.<br />

Romans 10:10; John 5:39<br />

<strong>London</strong>, Printed for Benjamin Harris, and are to be Sold<br />

at his Shop at the Stationers Arms in Sweetings Rents, in<br />

Cornhill, near the Royal Exchange, 1677.

CHAPTER 1<br />


1. The Holy Scripture is the only sufficient,<br />

certain and infallible rule <strong>of</strong> all saving<br />

knowledge, faith and obedience; 1 Although the<br />

light <strong>of</strong> nature and the works <strong>of</strong> creation and<br />

providence do so far manifest the goodness,<br />

wisdom, and power <strong>of</strong> God, as to leave men<br />

inexcusable; yet they are not sufficient to give<br />

that knowledge <strong>of</strong> God and His will which is<br />

necessary unto salvation. 2 Therefore it pleased<br />

the Lord at various times and in diverse<br />

manners to reveal Himself, and to declare that<br />

His will unto His church; 3 and afterward for<br />

the better preserving and propagating <strong>of</strong> the<br />

truth, and for the more sure establishment and<br />

comfort <strong>of</strong> the church against the corruption<br />

<strong>of</strong> the flesh, and the malice <strong>of</strong> Satan, and <strong>of</strong> the<br />

world, to commit the same wholly unto<br />

writing; which maketh the Holy Scriptures to<br />

be most necessary, those former ways <strong>of</strong> God's<br />

revealing His will unto His people being now<br />

ceased. 4<br />


The <strong>Second</strong> <strong>London</strong> Baptist <strong>Confession</strong> <strong>of</strong> <strong>Faith</strong><br />

1 2 Tim. 3:15-17. And that from childhood you have<br />

known the Holy Scriptures, which are able to make you<br />

wise for salvation through faith which is in Christ Jesus.<br />

All Scripture is given by inspiration <strong>of</strong> God, and is<br />

pr<strong>of</strong>itable for doctrine, for repro<strong>of</strong>, for correction, for<br />

instruction in righteousness, that the man <strong>of</strong> God may<br />

be complete, thoroughly equipped for every good work.<br />

Isa. 8:20. To the law and to the testimony! If they do<br />

not speak according to this word, it is because there is<br />

no light in them. Luke 16:29. Abraham said to him,<br />

'They have Moses and the prophets; let them hear them.'<br />

31. "But he said to him, 'If they do not hear Moses and<br />

the prophets, neither will they be persuaded though one<br />

rise from the dead.' " Eph. 2:20. Having been built on<br />

the foundation <strong>of</strong> the apostles and prophets, Jesus Christ<br />

Himself being the chief corner stone.<br />

2 Rom. 1:19-21. Because what may be known <strong>of</strong> God<br />

is manifest in them, for God has shown it to them. For<br />

since the creation <strong>of</strong> the world His invisible attributes<br />

are clearly seen, being understood by the things that are<br />

made, even His eternal power and Godhead, so that they<br />

are without excuse, because, although they knew God,<br />

they did not glorify Him as God, nor were thankful, but<br />

became futile in their thoughts, and their foolish hearts<br />

were darkened. 2:14-15. For when Gentiles, who do not<br />

have the law, by nature do the things in the law, these,<br />

although not having the law, are a law to themselves,<br />

who show the work <strong>of</strong> the law written in their hearts,<br />

their conscience also bearing witness, and between<br />

themselves their thoughts accusing or else excusing<br />


Ch. 1 Of the Holy Scriptures<br />

them.) Ps. 19:1-3. The heavens declare the glory <strong>of</strong> God;<br />

And the firmament shows His handiwork. Day unto day<br />

utters speech, And night unto night reveals knowledge.<br />

There is no speech nor language Where their voice is not<br />

heard.<br />

3 Heb. 1:1. God, who at various times and in various<br />

ways spoke in time past to the fathers by the prophets.<br />

4 Prov. 22:19-21. So that your trust may be in the<br />

LORD; I have instructed you today, even you. Have I<br />

not written to you excellent things Of counsels and<br />

knowledge, That I may make you know the certainty <strong>of</strong><br />

the words <strong>of</strong> truth, That you may answer words <strong>of</strong> truth<br />

To those who send to you? Rom. 15:4. For whatever<br />

things were written before were written for our learning,<br />

that we through the patience and comfort <strong>of</strong> the<br />

Scriptures might have hope. 2 Pet. 1:19-20. And so we<br />

have the prophetic word confirmed, which you do well<br />

to heed as a light that shines in a dark place, until the day<br />

dawns and the morning star rises in your hearts; knowing<br />

this first, that no prophecy <strong>of</strong> Scripture is <strong>of</strong> any private<br />

interpretation.<br />


The <strong>Second</strong> <strong>London</strong> Baptist <strong>Confession</strong> <strong>of</strong> <strong>Faith</strong><br />

2. Under the name <strong>of</strong> Holy Scripture, or the<br />

Word <strong>of</strong> God written, are now contained all<br />

the books <strong>of</strong> the Old and New Testament,<br />

which are these:<br />

Of the Old Testament:<br />

Genesis, Exodus, Leviticus, Numbers,<br />

Deuteronomy, Joshua, Judges, Ruth, 1 Samuel,<br />

2 Samuel, 1 Kings, 2 Kings, 1 Chronicles, 2<br />

Chronicles, Ezra, Nehemiah, Esther, Job,<br />

Psalms, Proverbs, Ecclesiastes, The Song <strong>of</strong><br />

Songs, Isaiah, Jeremiah, Lamentations, Ezekiel,<br />

Daniel, Hosea, Joel, Amos, Obadiah, Jonah,<br />

Micah, Nahum, Habakkuk, Zephaniah,<br />

Haggai, Zechariah, Malachi.<br />

Of the New Testament:<br />

Matthew, Mark, Luke, John, The Acts <strong>of</strong> the<br />

Apostles, Paul’s Epistle to the Romans,<br />

1 Corinthians, 2 Corinthians, Galatians,<br />

Ephesians, Philippians, Colossians,<br />

1 Thessalonians, 2 Thessalonians, 1 Timothy,<br />

2 Timothy, to Titus, to Philemon, the Epistle<br />

to the Hebrews, the Epistle <strong>of</strong> James, The first<br />

and second Epistles <strong>of</strong> Peter, The first, second,<br />


Ch. 1 Of the Holy Scriptures<br />

and third Epistles <strong>of</strong> John, the Epistle <strong>of</strong> Jude,<br />

the Revelation.<br />

All <strong>of</strong> which are given by the inspiration <strong>of</strong><br />

God, to be the rule <strong>of</strong> faith and life. 5<br />

5 2 Tim. 3:16. All Scripture is given by inspiration <strong>of</strong><br />

God, and is pr<strong>of</strong>itable for doctrine, for repro<strong>of</strong>, for<br />

correction, for instruction in righteousness.<br />

3. The books commonly called Apocrypha, not<br />

being <strong>of</strong> divine inspiration, are no part <strong>of</strong> the<br />

canon (or rule) <strong>of</strong> the Scripture, and, therefore,<br />

are <strong>of</strong> no authority to the church <strong>of</strong> God, nor<br />

to be any otherwise approved or made use <strong>of</strong><br />

then other human writings. 6<br />

6 Luke 24:27. And beginning at Moses and all the<br />

Prophets, He expounded to them in all the Scriptures<br />

the things concerning Himself. 44. Then He said to<br />

them, "These are the words which I spoke to you while<br />

I was still with you, that all things must be fulfilled which<br />

were written in the Law <strong>of</strong> Moses and the Prophets and<br />

the Psalms concerning Me." Rom. 3:2. Much in every<br />

way! Chiefly because to them were committed the<br />

oracles <strong>of</strong> God.<br />


The <strong>Second</strong> <strong>London</strong> Baptist <strong>Confession</strong> <strong>of</strong> <strong>Faith</strong><br />

4. The authority <strong>of</strong> the Holy Scripture, for<br />

which it ought to be believed, dependeth not<br />

upon the testimony <strong>of</strong> any man or church, but<br />

wholly upon God (who is truth itself), the<br />

Author there<strong>of</strong>; therefore, it is to be received<br />

because it is the Word <strong>of</strong> God. 7<br />

7 2 Pet. 1:19-21. And so we have the prophetic word<br />

confirmed, which you do well to heed as a light that<br />

shines in a dark place, until the day dawns and the<br />

morning star rises in your hearts; knowing this first, that<br />

no prophecy <strong>of</strong> Scripture is <strong>of</strong> any private interpretation,<br />

for prophecy never came by the will <strong>of</strong> man, but holy<br />

men <strong>of</strong> God spoke as they were moved by the Holy<br />

Spirit. 2 Tim. 3:16. All Scripture is given by inspiration<br />

<strong>of</strong> God, and is pr<strong>of</strong>itable for doctrine, for repro<strong>of</strong>, for<br />

correction, for instruction in righteousness.<br />

2 Thess. 2:13. But we are bound to give thanks to God<br />

always for you, brethren beloved by the Lord, because<br />

God from the beginning chose you for salvation through<br />

sanctification by the Spirit and belief in the truth.<br />

1 John 5:9. If we receive the witness <strong>of</strong> men, the witness<br />

<strong>of</strong> God is greater; for this is the witness <strong>of</strong> God which<br />

He has testified <strong>of</strong> His Son.<br />


Ch. 1 Of the Holy Scriptures<br />

5. We may be moved and induced by the<br />

testimony <strong>of</strong> the church <strong>of</strong> God to an high and<br />

reverent esteem <strong>of</strong> the Holy Scriptures; and the<br />

heavenliness <strong>of</strong> the matter, the efficacy <strong>of</strong> the<br />

doctrine, and the majesty <strong>of</strong> the style, the<br />

consent <strong>of</strong> all the parts, the scope <strong>of</strong> the whole<br />

(which is to give all glory to God), the full<br />

discovery it makes <strong>of</strong> the only way <strong>of</strong> man's<br />

salvation, and many other incomparable<br />

excellencies, and entire perfections there<strong>of</strong>, are<br />

arguments whereby it doth abundantly<br />

evidence itself to be the Word <strong>of</strong> God; yet<br />

notwithstanding, our full persuasion and<br />

assurance <strong>of</strong> the infallible truth, and divine<br />

authority there<strong>of</strong>, is from the inward work <strong>of</strong><br />

the Holy Spirit bearing witness by and with the<br />

Word in our hearts. 8<br />

8 John 16:13-14. However, when He, the Spirit <strong>of</strong><br />

truth, has come, He will guide you into all truth; for He<br />

will not speak on His own authority, but whatever He<br />

hears He will speak; and He will tell you things to come.<br />

He will glorify Me, for He will take <strong>of</strong> what is Mine and<br />

declare it to you. 1 Cor. 2:10-12. But God has revealed<br />

them to us through His Spirit. For the Spirit searches all<br />

things, yes, the deep things <strong>of</strong> God. For what man<br />

knows the things <strong>of</strong> a man except the spirit <strong>of</strong> the man<br />

which is in him? Even so no one knows the things <strong>of</strong><br />


The <strong>Second</strong> <strong>London</strong> Baptist <strong>Confession</strong> <strong>of</strong> <strong>Faith</strong><br />

God except the Spirit <strong>of</strong> God. Now we have received,<br />

not the spirit <strong>of</strong> the world, but the Spirit who is from<br />

God, that we might know the things that have been<br />

freely given to us by God. 1 John 2:2. And He Himself<br />

is the propitiation for our sins, and not for ours only but<br />

also for the whole world. 20. But you have an anointing<br />

from the Holy One, and you know all things. 27. But the<br />

anointing which you have received from Him abides in<br />

you, and you do not need that anyone teach you; but as<br />

the same anointing teaches you concerning all things,<br />

and is true, and is not a lie, and just as it has taught you,<br />

you will abide in Him.<br />

6. The whole counsel <strong>of</strong> God concerning all<br />

things necessary for His own glory, man's<br />

salvation, faith, and life, is either expressly set<br />

down or necessarily contained in the Holy<br />

Scripture: unto which nothing at any time is to<br />

be added, whether by new revelation <strong>of</strong> the<br />

Spirit, or traditions <strong>of</strong> men. 9<br />

9 2 Tim. 3:15-17. And that from childhood you have<br />

known the Holy Scriptures, which are able to make you<br />

wise for salvation through faith which is in Christ Jesus.<br />

All Scripture is given by inspiration <strong>of</strong> God, and is<br />

pr<strong>of</strong>itable for doctrine, for repro<strong>of</strong>, for correction, for<br />

instruction in righteousness, that the man <strong>of</strong> God may<br />

be complete, thoroughly equipped for every good work.<br />

Gal. 1:8-9 But even if we, or an angel from heaven,<br />


Ch. 1 Of the Holy Scriptures<br />

preach any other gospel to you than what we have<br />

preached to you, let him be accursed. As we have said<br />

before, so now I say again, if anyone preaches any other<br />

gospel to you than what you have received, let him be<br />

accursed.<br />

Nevertheless, we acknowledge the inward<br />

illumination <strong>of</strong> the Spirit <strong>of</strong> God to be<br />

necessary for the saving understanding <strong>of</strong> such<br />

things as are revealed in the Word, 10 and that<br />

there are some circumstances concerning the<br />

worship <strong>of</strong> God, and government <strong>of</strong> the<br />

church, common to human actions and<br />

societies, which are to be ordered by the light<br />

<strong>of</strong> nature and Christian prudence, according to<br />

the general rules <strong>of</strong> the Word, which are always<br />

to be observed. 11<br />

10 John 6:45. It is written in the prophets, 'And they<br />

shall all be taught by God.' Therefore everyone who has<br />

heard and learned from the Father comes to Me.<br />

1 Cor. 2:9-12. But as it is written: "Eye has not seen, nor<br />

ear heard, Nor have entered into the heart <strong>of</strong> man The<br />

things which God has prepared for those who love<br />

Him." But God has revealed them to us through His<br />

Spirit. For the Spirit searches all things, yes, the deep<br />

things <strong>of</strong> God. For what man knows the things <strong>of</strong> a man<br />

except the spirit <strong>of</strong> the man which is in him? Even so no<br />

one knows the things <strong>of</strong> God except the Spirit <strong>of</strong> God.<br />


The <strong>Second</strong> <strong>London</strong> Baptist <strong>Confession</strong> <strong>of</strong> <strong>Faith</strong><br />

Now we have received, not the spirit <strong>of</strong> the world, but<br />

the Spirit who is from God, that we might know the<br />

things that have been freely given to us by God.<br />

11 1 Cor. 11:13-14. Judge among yourselves. Is it<br />

proper for a woman to pray to God with her head<br />

uncovered? Does not even nature itself teach you that if<br />

a man has long hair, it is a dishonor to him? 14:26. How<br />

is it then, brethren? Whenever you come together, each<br />

<strong>of</strong> you has a psalm, has a teaching, has a tongue, has a<br />

revelation, has an interpretation. Let all things be done<br />

for edification. 40. Let all things be done decently and in<br />

order.<br />

7. All things in Scripture are not alike plain in<br />

themselves, nor alike clear unto all; 12 yet those<br />

things which are necessary to be known,<br />

believed, and observed for salvation, are so<br />

clearly propounded and opened in some place<br />

<strong>of</strong> Scripture or other, that not only the learned,<br />

but the unlearned, in a due use <strong>of</strong> ordinary<br />

means, may attain to a sufficient understanding<br />

<strong>of</strong> them. 13<br />

12 2 Pet. 3:16. As also in all his epistles, speaking in<br />

them <strong>of</strong> these things, in which are some things hard to<br />

understand, which untaught and unstable people twist to<br />

their own destruction, as they do also the rest <strong>of</strong> the<br />

Scriptures.<br />


Ch. 1 Of the Holy Scriptures<br />

13 Ps. 19:7. The law <strong>of</strong> the LORD is perfect,<br />

converting the soul; The testimony <strong>of</strong> the LORD is sure,<br />

making wise the simple. 119:130. The entrance <strong>of</strong> Your<br />

words gives light; It gives understanding to the simple.<br />

8. The Old Testament in Hebrew (which was<br />

the native language <strong>of</strong> the people <strong>of</strong> God <strong>of</strong><br />

old), 14 and the New Testament in Greek (which<br />

at the time <strong>of</strong> the writing <strong>of</strong> it was most<br />

generally known to the nations), being<br />

immediately inspired by God, and by His<br />

singular care and providence kept pure in all<br />

ages, are therefore authentical; so as in all<br />

controversies <strong>of</strong> religion, the church is finally<br />

to appeal unto them. 15 But because these<br />

original tongues are not known to all the<br />

people <strong>of</strong> God, who have a right unto, and<br />

interest in the Scriptures, and are commanded<br />

in the fear <strong>of</strong> God to read, 16 and search them, 17<br />

therefore they are to be translated into the<br />

common language <strong>of</strong> every nation unto which<br />

they come, 18 that the Word <strong>of</strong> God dwelling<br />

plentifully in all, they may worship Him in an<br />

acceptable manner, and through patience and<br />

comfort <strong>of</strong> the Scriptures may have hope. 19<br />


The <strong>Second</strong> <strong>London</strong> Baptist <strong>Confession</strong> <strong>of</strong> <strong>Faith</strong><br />

14 Rom. 3:2. Much in every way! Chiefly because to<br />

them were committed the oracles <strong>of</strong> God.<br />

15 Isa. 8:20. To the law and to the testimony! If they<br />

do not speak according to this word, it is because there<br />

is no light in them.<br />

16 Acts 15:15. And with this the words <strong>of</strong> the prophets<br />

agree, just as it is written.<br />

17 John 5:39. You search the Scriptures, for in them<br />

you think you have eternal life; and these are they which<br />

testify <strong>of</strong> Me.<br />

18 1 Cor. 14:6. But now, brethren, if I come to you<br />

speaking with tongues, what shall I pr<strong>of</strong>it you unless I<br />

speak to you either by revelation, by knowledge, by<br />

prophesying, or by teaching? 9. So likewise you, unless<br />

you utter by the tongue words easy to understand, how<br />

will it be known what is spoken? For you will be speaking<br />

into the air. 11-12. Therefore, if I do not know the<br />

meaning <strong>of</strong> the language, I shall be a foreigner to him<br />

who speaks, and he who speaks will be a foreigner to me.<br />

Even so you, since you are zealous for spiritual gifts, let<br />

it be for the edification <strong>of</strong> the church that you seek to<br />

excel. 24. But if all prophesy, and an unbeliever or an<br />

uninformed person comes in, he is convinced by all, he<br />

is convicted by all. 28. But if there is no interpreter, let<br />

him keep silent in church, and let him speak to himself<br />

and to God.<br />

19 Col. 3:16. Let the word <strong>of</strong> Christ dwell in you richly<br />

in all wisdom, teaching and admonishing one another in<br />

psalms and hymns and spiritual songs, singing with grace<br />

in your hearts to the Lord.<br />


Ch. 1 Of the Holy Scriptures<br />

9. The infallible rule <strong>of</strong> interpretation <strong>of</strong><br />

Scripture is the Scripture itself; and therefore,<br />

when there is a question about the true and full<br />

sense <strong>of</strong> any Scripture (which is not manifold,<br />

but one), it must be searched by other places<br />

that speak more clearly. 20<br />

20 2 Pet. 1:20-21. Knowing this first, that no prophecy<br />

<strong>of</strong> Scripture is <strong>of</strong> any private interpretation, for prophecy<br />

never came by the will <strong>of</strong> man, but holy men <strong>of</strong> God<br />

spoke as they were moved by the Holy Spirit.<br />

Acts 15:15-16. And with this the words <strong>of</strong> the prophets<br />

agree, just as it is written: 'After this I will return And<br />

will rebuild the tabernacle <strong>of</strong> David, which has fallen<br />

down; I will rebuild its ruins, And I will set it up.'<br />

10. The supreme judge, by which all<br />

controversies <strong>of</strong> religion are to be determined,<br />

and all decrees <strong>of</strong> councils, opinions <strong>of</strong> ancient<br />

writers, doctrines <strong>of</strong> men, and private spirits,<br />

are to be examined, and in whose sentence we<br />

are to rest, can be no other but the Holy<br />

Scripture delivered by the Spirit, into which<br />

Scripture so delivered, our faith is finally<br />

resolved. 21<br />

21 Matt. 22:29. Jesus answered and said to them, "You<br />

are mistaken, not knowing the Scriptures nor the power<br />


The <strong>Second</strong> <strong>London</strong> Baptist <strong>Confession</strong> <strong>of</strong> <strong>Faith</strong><br />

<strong>of</strong> God." 31. But concerning the resurrection <strong>of</strong> the<br />

dead, have you not read what was spoken to you by God,<br />

saying. Eph. 2:20. Having been built on the foundation<br />

<strong>of</strong> the apostles and prophets, Jesus Christ Himself being<br />

the chief corner stone. Acts 28:23. So when they had<br />

appointed him a day, many came to him at his lodging,<br />

to whom he explained and solemnly testified <strong>of</strong> the<br />

kingdom <strong>of</strong> God, persuading them concerning Jesus<br />

from both the Law <strong>of</strong> Moses and the Prophets, from<br />

morning till evening.<br />




An Appendix Concerning Baptism



Whosoever reads, and impartially considers<br />

what we have in our foregoing confession<br />

declared, may readily perceive, that we do not<br />

only agree with all other true Christians on the<br />

Word <strong>of</strong> God (revealed in the Scriptures <strong>of</strong><br />

truth) as the foundation and rule <strong>of</strong> our faith<br />

and worship. But that we have also<br />

industriously endeavored to manifest, that in<br />

the fundamental articles <strong>of</strong> Christianity, we<br />

mind the same things, and have therefore<br />

expressed our belief in the same words that<br />

have on the like occasion been spoken by other<br />

societies <strong>of</strong> Christians before us.<br />

This we have done, that those who are<br />

desirous to know the principles <strong>of</strong> religion<br />

which we hold and practice, may take an<br />

estimate from ourselves (who jointly concur in<br />

this work) and may not be misguided, either by<br />

undue reports; or by the ignorance or errors <strong>of</strong><br />

particular persons, who, going under the same<br />


An Appendix Concerning Baptism<br />

name with ourselves, may give an occasion <strong>of</strong><br />

scandalizing the truth we pr<strong>of</strong>ess.<br />

And although we do differ from our<br />

brethren who are Pædobaptists; in the subject<br />

and administration <strong>of</strong> Baptism, and such other<br />

circumstances as have a necessary dependence<br />

on our observance <strong>of</strong> that ordinance, and do<br />

frequent our own assemblies for our mutual<br />

edification and discharge <strong>of</strong> those duties and<br />

services which we owe unto God, and in His<br />

fear to each other: yet we would not be from<br />

hence misconstrued, as if the discharge <strong>of</strong> our<br />

own consciences herein, did any ways disoblige<br />

or alienate our affections, or conversation from<br />

any others that fear the Lord; but that we may<br />

and do, as we have opportunity, participate <strong>of</strong><br />

the labors <strong>of</strong> those whom God hath endued<br />

with abilities above ourselves, and qualified and<br />

called to the ministry <strong>of</strong> the Word, earnestly<br />

desiring to approve ourselves to be such as<br />

follow after peace with holiness, and therefore<br />

we always keep that blessed Irenicum, or<br />

healing word <strong>of</strong> the Apostle before our eyes: If<br />

in anything ye be otherwise minded, God shall<br />

reveal even this unto you; nevertheless whereto<br />


The <strong>Second</strong> <strong>London</strong> Baptist <strong>Confession</strong> <strong>of</strong> <strong>Faith</strong><br />

we have already attained; let us walk by the<br />

same rule, let us mind the same thing. 43<br />

Let it not therefore be judged <strong>of</strong> us (because<br />

much hath been written on this subject, and yet<br />

we continue this our practice different from<br />

others) that it is out <strong>of</strong> obstinacy, but rather as<br />

the truth is, that we do herein according to the<br />

best <strong>of</strong> our understandings worship God, out<br />

<strong>of</strong> a pure mind yielding obedience to His<br />

precept in that method which we take to be<br />

most agreeable to the Scriptures <strong>of</strong> truth and<br />

primitive practice.<br />

It would not become us to give any such<br />

intimation as should carry a semblance that<br />

what we do in the service <strong>of</strong> God is with a<br />

doubting conscience, or with any such temper<br />

<strong>of</strong> mind that we do thus for the present, with a<br />

reservation that we will do otherwise hereafter<br />

upon more mature deliberation; nor have we<br />

any cause so to do, being fully persuaded that<br />

what we do is agreeable to the will <strong>of</strong> God. Yet<br />

we do heartily propose this, that if any <strong>of</strong> the<br />

43 Phil. 3:15-16.<br />


An Appendix Concerning Baptism<br />

servants <strong>of</strong> our Lord Jesus shall, in the spirit <strong>of</strong><br />

meekness, attempt to convince us <strong>of</strong> any<br />

mistake either in judgment or practice, we shall<br />

diligently ponder his arguments and account<br />

him our chiefest friend that shall be an<br />

instrument to convert us from any error that is<br />

in our ways, for we cannot wittingly do<br />

anything against the truth, but all things for the<br />

truth.<br />

And therefore we have endeavored<br />

seriously to consider what hath been already<br />

<strong>of</strong>fered for our satisfaction in this point; and<br />

are loath to say any more lest we should be<br />

esteemed desirous <strong>of</strong> renewed contests<br />

thereabout: yet forasmuch as it may justly be<br />

expected that we shew some reason why we<br />

cannot comply in what hath been urged against<br />

us, we shall with as much brevity as may consist<br />

with plainness, endeavor to satisfy the<br />

expectation <strong>of</strong> those that shall peruse what we<br />

now publish in this matter also.<br />

1. As to those Christians who consent with<br />

us That repentance from dead works, and faith<br />

towards God and our Lord Jesus Christ, is<br />


The <strong>Second</strong> <strong>London</strong> Baptist <strong>Confession</strong> <strong>of</strong> <strong>Faith</strong><br />

required in persons to be baptized; and do<br />

therefore supply the defect <strong>of</strong> the (infant being<br />

incapable <strong>of</strong> making confession <strong>of</strong> either) by<br />

others who do undertake these things for it.<br />

Although we do find by Church history that<br />

this hath been a very ancient practice; yet<br />

considering that the same Scripture 44 which<br />

does caution us against censuring our brother,<br />

with whom we shall all stand before the<br />

judgment seat <strong>of</strong> Christ, does also instruct us,<br />

That every one <strong>of</strong> us shall give an account <strong>of</strong> himself to<br />

God, and whatsoever is not <strong>of</strong> faith is sin. Therefore,<br />

we cannot, for our own parts, be persuaded in<br />

our own minds to build such a practice as this<br />

upon an unwritten tradition: but do rather<br />

choose in all points <strong>of</strong> faith and worship to<br />

have recourse to the Holy Scriptures for the<br />

information <strong>of</strong> our judgment and regulation <strong>of</strong><br />

our practice; being well assured that a<br />

conscientious attending thereto is the best way<br />

to prevent and rectify our defects and errors. 45<br />

And if any such case happen to be debated<br />

between Christians, which is not plainly<br />

44 Rom. 14:4, 10, 12, 23.<br />

45 2 Tim. 3:16-17.<br />


An Appendix Concerning Baptism<br />

determinable by the Scriptures, we think it<br />

safest to leave such things undecided until the<br />

second coming <strong>of</strong> our Lord Jesus; as they did<br />

in the Church <strong>of</strong> old until there should arise a<br />

priest with Urim and Thummim, that might<br />

certainly inform them <strong>of</strong> the mind <strong>of</strong> God<br />

thereabout. 46<br />

2. As for those our Christian brethren who<br />

do ground their arguments for infants’ baptism<br />

upon a presumed federal holiness or church<br />

membership, we conceive they are deficient in<br />

this: that albeit this covenant-holiness and<br />

membership should be, as is supposed, in<br />

reference unto the infants <strong>of</strong> believers; yet no<br />

command for infant baptism does immediately<br />

and directly result from such a quality or<br />

relation.<br />

All instituted worship receives its sanction<br />

from the precept, and is to be thereby<br />

governed in all the necessary circumstances<br />

there<strong>of</strong>.<br />

46 Ezra 2:62-63.<br />


The <strong>Second</strong> <strong>London</strong> Baptist <strong>Confession</strong> <strong>of</strong> <strong>Faith</strong><br />

So it was in the covenant that God made<br />

with Abraham and his seed. The sign where<strong>of</strong><br />

was appropriated only to the male,<br />

notwithstanding that the female seed as well as<br />

the male were comprehended in the covenant<br />

and part <strong>of</strong> the Church <strong>of</strong> God; neither was this<br />

sign to be affixed to any male infant till he was<br />

eight days old, albeit he was within the<br />

covenant from the first moment <strong>of</strong> his life; nor<br />

could the danger <strong>of</strong> death, or any other<br />

supposed necessity, warrant the circumcising<br />

<strong>of</strong> him before the set time, nor was there any<br />

cause for it; the threat <strong>of</strong> being cut <strong>of</strong>f from his<br />

people being only upon the neglect or<br />

contempt <strong>of</strong> the precept.<br />

Righteous Lot was nearly related to<br />

Abraham in the flesh, and contemporary with<br />

him, when this covenant was made; yet<br />

inasmuch as he did not descend from his loins,<br />

nor was <strong>of</strong> his household family (although he<br />

was <strong>of</strong> the same household <strong>of</strong> faith with<br />

Abraham), yet neither Lot himself nor any <strong>of</strong><br />

his posterity (because <strong>of</strong> their descent from<br />

him) were signed with the signature <strong>of</strong> this<br />


An Appendix Concerning Baptism<br />

covenant that was made with Abraham and his<br />

seed.<br />

This may suffice to shew that where there<br />

was both an express covenant and a sign<br />

there<strong>of</strong> (such a covenant as did separate the<br />

persons with whom it was made and all their<br />

<strong>of</strong>f-spring from all the rest <strong>of</strong> the world as a<br />

people holy unto the Lord, and did constitute<br />

them the visible Church <strong>of</strong> God (though not<br />

comprehensive <strong>of</strong> all the faithful in the world)<br />

yet the sign <strong>of</strong> this covenant was not affixed to<br />

all the persons that were within this covenant,<br />

nor to any <strong>of</strong> them till the prefixed season, nor<br />

to other faithful servants <strong>of</strong> God that were not<br />

<strong>of</strong> descent from Abraham. And consequently,<br />

that it depends purely upon the will <strong>of</strong> the<br />

Lawgiver, to determine what shall be the sign<br />

<strong>of</strong> His covenant, unto whom, at what season,<br />

and upon what terms it shall be affixed.<br />

If our brethren do suppose baptism to be<br />

the seal <strong>of</strong> the covenant which God makes with<br />

every believer (<strong>of</strong> which the Scriptures are<br />

altogether silent), it is not our concern to<br />

contend with them herein; yet, we conceive the<br />


The <strong>Second</strong> <strong>London</strong> Baptist <strong>Confession</strong> <strong>of</strong> <strong>Faith</strong><br />

seal <strong>of</strong> that covenant is the indwelling <strong>of</strong> the<br />

Spirit <strong>of</strong> Christ in the particular and individual<br />

persons in whom He resides, and nothing else.<br />

Neither do they or we suppose that baptism is<br />

in any such manner substituted in the place <strong>of</strong><br />

circumcision, as to have the same (and no<br />

other) latitude, extent, or terms than<br />

circumcision had; for that was suited only for<br />

the male children, baptism is an ordinance<br />

suited for every believer, whether male or<br />

female. That extended to all the males that<br />

were born in Abraham’s house, or bought with<br />

his money, equally with the males that<br />

proceeded from his own loins; but baptism is<br />

not so far extended in any true Christian<br />

church that we know <strong>of</strong>, as to be administered<br />

to all the poor infidel servants that the<br />

members there<strong>of</strong> purchase for their service and<br />

introduce into their families, nor to the<br />

children born <strong>of</strong> them in their house.<br />

But we conceive the same parity <strong>of</strong><br />

reasoning may hold for the ordinance <strong>of</strong><br />

Baptism as for that <strong>of</strong> circumcision; viz. one law<br />


An Appendix Concerning Baptism<br />

shall be to him that is homeborn. 47 If any desire to<br />

be admitted to all the ordinances and privileges<br />

<strong>of</strong> God’s house, the door is open. Upon the<br />

same terms that any one person was ever<br />

admitted to all or any <strong>of</strong> those privileges that<br />

belong to the Christian Church; may all<br />

persons <strong>of</strong> right challenge the like admission.<br />

As for that text <strong>of</strong> Scripture, He received<br />

circumcision, a seal <strong>of</strong> the righteousness <strong>of</strong> the faith<br />

which he had yet being uncircumcised; 48 we conceive<br />

if the Apostle’s scope in that place be duly<br />

attended to, it will appear that no argument can<br />

be taken from thence to enforce infant<br />

baptism; and forasmuch as we find a full and<br />

fair account <strong>of</strong> those words given by the<br />

learned Dr. Lighfoot (a man not to be<br />

suspected <strong>of</strong> partiality in this controversy) in<br />

his Hor. Hebrai, on the 1 Corinthians 7:19, 49 p.<br />

42-43, we shall transcribe his words at large,<br />

without any comment <strong>of</strong> our own upon them:<br />

47 Exod. 12:49.<br />

48 Rom. 4:11.<br />

49 1 Cor. 7:19.<br />


An Appendix Concerning Baptism<br />

Circumcisio nihil<br />

est ratione habitâ<br />

temporis, jam enim<br />

evanuerat, adimpleto<br />

præcipuè ejus fine ob<br />

quem fùerat instituta;<br />

lstrum finem exhibet<br />

Apostolus in verbis<br />

istis 50 σφραγῖδα τῆς<br />

δικαιοσύνης τῆς<br />

πίστεως τῆς ἐν τῇ<br />

ἀκροβυστίᾳ. At<br />

vereor ne a plerisque<br />

versionibus non satis<br />

aptentur ad finem<br />

circumcisionis, &<br />

scopum Apostoli,<br />

dum ab iis<br />

interseritur aliquid de<br />

suo.<br />

Circumcision is<br />

nothing, if we respect<br />

the time, for now it<br />

was without use, that<br />

end <strong>of</strong> it being<br />

especially fulfilled for<br />

which it had been<br />

instituted: this end<br />

the Apostle declares<br />

in these words, 51<br />

σφραγῖδα, &c. But I<br />

fear that by most<br />

translations they are<br />

not sufficiently<br />

suited to the end <strong>of</strong><br />

circumcision and the<br />

scope <strong>of</strong> the Apostle,<br />

whilst something <strong>of</strong><br />

their own is by them<br />

inserted.<br />

And after the doctor hath represented<br />

diverse versions <strong>of</strong> the words agreeing for the<br />

most part in sense with that which we have in<br />

our Bibles, he thus proceeds:<br />

50 Rom. 4:11. 51 Rom. 4:11.<br />


The <strong>Second</strong> <strong>London</strong> Baptist <strong>Confession</strong> <strong>of</strong> <strong>Faith</strong><br />

Aliæ in eundem<br />

sensum, ac si<br />

circumsio daretur<br />

Abrahamo in<br />

sigillum justitiæ<br />

istius, quam ille<br />

habuit, dum adhuc<br />

foret præputiatus;<br />

quod non negabimus<br />

aliqualiter verum<br />

esse, at credimus<br />

circumcisionem<br />

longė aliò præcipuė<br />

respexisse.<br />

Liceat mihi verba<br />

sic reddere. Et signum<br />

accepit circumcisionis,<br />

sigillum justitiæ fidei,<br />

quæ futura in præputio;<br />

Other versions<br />

are to the same<br />

purpose; as if<br />

circumcision was<br />

given to Abraham<br />

for a seal <strong>of</strong> that<br />

righteousness which<br />

he had being yet<br />

uncircumcised,<br />

which we will not<br />

deny to be in some<br />

sense true, but we<br />

believe that<br />

circumcision had<br />

chiefly a far different<br />

respect.<br />

Give me leave<br />

thus to render the<br />

words; And he received<br />

the sign <strong>of</strong> circumcision, a<br />

seal <strong>of</strong> the righteousness<br />

<strong>of</strong> faith,<br />


The <strong>Second</strong> <strong>London</strong> Baptist <strong>Confession</strong> <strong>of</strong> <strong>Faith</strong><br />

quæ futura dico, non<br />

quæ fuerat. Non quæ<br />

fuerat Abrahamo<br />

adhuc præputiato,<br />

sed quæ futura<br />

semini ejus<br />

præputiato, id est,<br />

gentilibus, fidem<br />

olim Abrahami<br />

imitaturis.<br />

Nunc adverte bene<br />

quâ occasione<br />

instituta Abrahamo<br />

circumcisio, ponens<br />

tibi ante oculos<br />

historiam ejus. 52<br />

which was to be in the<br />

uncircumcision. Which<br />

was to be (I say) not<br />

which had been, not<br />

that which Abraham<br />

had whilst he was yet<br />

uncircumcised, but<br />

that which his<br />

uncircumcised seed<br />

should have; that is,<br />

the Gentiles, who in<br />

time to come should<br />

imitate the faith <strong>of</strong><br />

Abraham.<br />

Now consider<br />

well on what<br />

occasion<br />

circumcision was<br />

instituted unto<br />

Abraham, setting<br />

before thine eyes the<br />

history there<strong>of</strong>. 53<br />

52 Gen. 17.<br />

53 Gen. 17.<br />


An Appendix Concerning Baptism<br />

Fit primò ei hæc<br />

promissio, Multarum<br />

Gentium eris tu pater<br />

(quonam sensu,<br />

explicat Apostolus,<br />

isto capite) &<br />

subinde subjungitur<br />

duplex sigillum rei<br />

corroborandæ;<br />

immutatioscilicet<br />

nominis Abrami in<br />

Abrahamum; &<br />

institutio<br />

circumcisionis:<br />

Eccemihi tecum est<br />

fœdus, eris tu pater<br />

multarum gentium. 54<br />

Luáre vocatum est<br />

nomen ejus<br />

Abrahamus? In<br />

sigillationem hujus<br />

promissionis. Tu<br />

Pater eris multarum<br />

gentium. Et quare<br />

instituta ei<br />

circumcisio?<br />

54 Gen. 17:4.<br />

This promise is<br />

first made unto him,<br />

Thou shalt be the father<br />

<strong>of</strong> many nations (in<br />

what sense the<br />

Apostle explaineth in<br />

that chapter) and<br />

then there is<br />

subjoined a double<br />

seal for the<br />

confirmation <strong>of</strong> the<br />

thing, to wit, the<br />

change <strong>of</strong> the name<br />

Abram into<br />

Abraham, and the<br />

institution <strong>of</strong><br />

circumcision, Behold,<br />

as for me, my covenant is<br />

with thee, and thou shalt<br />

be the father <strong>of</strong> many<br />

nations. 55 Wherefore<br />

was his name called<br />

Abraham? For the<br />

sealing <strong>of</strong> this<br />

promise. Thou shalt be<br />

the father <strong>of</strong> many<br />

nations. And<br />

wherefore was<br />

circumcision<br />

instituted to him?<br />

55 Gen. 17:4.<br />


The <strong>Second</strong> <strong>London</strong> Baptist <strong>Confession</strong> <strong>of</strong> <strong>Faith</strong><br />

In sigillationem<br />

ejusdem<br />

promissionis. Tu<br />

Pater eris multarum<br />

Gentium. Ita ut hic fit<br />

sensus Apostoli,<br />

institutioni<br />

circumcisionis<br />

congruentissimus;<br />

accepit signum<br />

circumcisionis,<br />

sigilum justitiæ fidei,<br />

quam olim erat<br />

incircumcisio (vel<br />

Gentiles) habitura &<br />

adeptura.<br />

Duplex semen er<br />

at Abrahamo;<br />

naturale, Judæorum;<br />

& fidele gentilium<br />

credentium: signatur<br />

naturale signo<br />

circumcisionis,<br />

primò quiden in sui<br />

distinctionem, ab<br />

omnibus aliis<br />

gentibus, dum eæ<br />

non adhuc forent<br />

semen Abrahami;<br />

For the sealing <strong>of</strong><br />

the same promise.<br />

Thou shalt be the father<br />

<strong>of</strong> many nations. So<br />

that this is the sense<br />

<strong>of</strong> the Apostle, most<br />

agreeable to the<br />

institution <strong>of</strong><br />

circumcision; he<br />

received the sign <strong>of</strong><br />

circumcision, a seal<br />

<strong>of</strong> the righteousness<br />

<strong>of</strong> faith which in time<br />

to come the<br />

uncircumcision (or<br />

the Gentiles) should<br />

have and obtain.<br />

Abraham had a<br />

tw<strong>of</strong>old seed,<br />

natural, <strong>of</strong> the Jews;<br />

and faithful, <strong>of</strong> the<br />

believing Gentiles:<br />

his natural seed was<br />

signed with the sign<br />

<strong>of</strong> circumcision, first<br />

indeed for the<br />

distinguishing <strong>of</strong><br />

them from all other<br />

nations whilst they as<br />

yet were not the seed<br />

<strong>of</strong> Abraham,<br />


An Appendix Concerning Baptism<br />

at præcipue in<br />

memoriam<br />

justificationis<br />

gentium per fidem,<br />

cum tandem forent<br />

ejus semen.<br />

Cessatura ergo<br />

merito erat<br />

circumcisio, cum<br />

introducerentur<br />

Gentiles ad fidem,<br />

quippe quod tunc<br />

finem suum ultimum<br />

ac præcipuum<br />

obtinuer at, et<br />

perinde ἡ περιτομὴ<br />

οὐδέν.<br />

but especially for the<br />

memorial <strong>of</strong> the<br />

justification <strong>of</strong> the<br />

Gentiles by faith,<br />

when at length they<br />

should become his<br />

seed. Therefore,<br />

circumcision was <strong>of</strong><br />

right to cease when<br />

the Gentiles were<br />

brought into the<br />

faith, forasmuch as<br />

then it had obtained<br />

its last and chief end,<br />

and thenceforth<br />

circumcision is nothing.<br />

Thus far he, which we earnestly desire may<br />

be seriously weighed; for we plead not his<br />

authority, but the evidence <strong>of</strong> truth in his<br />

words.<br />

3. Of whatsoever nature the holiness <strong>of</strong> the<br />

children mentioned, 56 be yet they who do<br />

conclude that all such children (whether infants<br />

or <strong>of</strong> riper years) have from hence an<br />

56 1 Cor. 7:12.<br />


The <strong>Second</strong> <strong>London</strong> Baptist <strong>Confession</strong> <strong>of</strong> <strong>Faith</strong><br />

immediate right to baptism, do as we conceive<br />

put more into the conclusion, then will be<br />

found in the premises.<br />

For although we do not determine<br />

positively concerning the Apostle’s scope in<br />

the holiness here mentioned, so as to say it is<br />

this, or that, and no other thing; yet it is evident<br />

that the Apostle does by it determine not only<br />

the lawfulness, but the expedience also, <strong>of</strong> a<br />

believer’s cohabitation with an unbeliever, in<br />

the state <strong>of</strong> marriage.<br />

And we do think that—although the<br />

Apostle’s asserting <strong>of</strong> the unbelieving<br />

yokefellow to be sanctified by the believer<br />

should carry in it somewhat more then is in the<br />

bare marriage <strong>of</strong> two infidels, because although<br />

the marriage covenant have a divine sanction<br />

so as to make the wedlock <strong>of</strong> two unbelievers<br />

a lawful action, and their conjunction and<br />

cohabitation in that respect undefiled, yet there<br />

might be no ground to suppose from thence,<br />

that both or either <strong>of</strong> their persons are thereby<br />

sanctified; and the Apostle urges the<br />

cohabitation <strong>of</strong> a believer with an infidel in the<br />


An Appendix Concerning Baptism<br />

state <strong>of</strong> wedlock from this ground that the<br />

unbelieving husband is sanctified by the<br />

believing wife; nevertheless, here you have the<br />

influence <strong>of</strong> a believer’s faith ascending from<br />

an inferior to a superior relation; from the wife<br />

to the husband who is her head, before it can<br />

descend to their <strong>of</strong>fspring. And therefore we<br />

say, whatever be the nature or extent <strong>of</strong> the<br />

holiness here intended, we conceive it cannot<br />

convey to the children an immediate right to<br />

baptism, because it would then be <strong>of</strong> another<br />

nature, and <strong>of</strong> a larger extent, then the root and<br />

original from whence it is derived—for it is<br />

clear by the Apostle’s argument that holiness<br />

cannot be derived to the child from the sanctity<br />

<strong>of</strong> one parent only, if either father or mother<br />

be (in the sense intended by the Apostle)<br />

unholy or unclean, so will the child be also.<br />

Therefore, for the production <strong>of</strong> an holy seed<br />

it is necessary that both the parents be<br />

sanctified; and this the Apostle positively<br />

asserts, in the first place, to be done by the<br />

believing parent, although the other be an<br />

unbeliever; and then, consequentially from<br />

thence, argues the holiness <strong>of</strong> their children.<br />


The <strong>Second</strong> <strong>London</strong> Baptist <strong>Confession</strong> <strong>of</strong> <strong>Faith</strong><br />

Hence it follows that, as the children have no<br />

other holiness then what they derive from both<br />

their parents, so neither can they have any right<br />

by this holiness to any spiritual privilege but<br />

such as both their parents did also partake <strong>of</strong>:<br />

and therefore, if the unbelieving parent<br />

(though sanctified by the believing parent)<br />

have not thereby a right to baptism, neither can<br />

we conceive that there is any such privilege<br />

derived to the children by their birth holiness.<br />

Besides, if it had been the usual practice in<br />

the Apostles’ days for the father or mother that<br />

did believe to bring all their children with them<br />

to be baptized, then the holiness <strong>of</strong> the<br />

believing Corinthians’ children would not at all<br />

have been in question when this epistle was<br />

written; but might have been argued from their<br />

passing under that ordinance which<br />

represented their new birth, although they had<br />

derived no holiness from their parents by their<br />

first birth; and would have lain as an exception<br />

against the Apostle’s inference, else were your<br />

children unclean, &c. But <strong>of</strong> the sanctification<br />

<strong>of</strong> all the children <strong>of</strong> every believer by this<br />


An Appendix Concerning Baptism<br />

ordinance, or any other way then what is before<br />

mentioned, the Scripture is altogether silent.<br />

This may also be added: that if this birth<br />

holiness do qualify all the children <strong>of</strong> every<br />

believer for the ordinance <strong>of</strong> baptism, why not<br />

for all other ordinances—for the Lord’s<br />

Supper as was practiced for a long time<br />

together? For if recourse be had to what the<br />

Scriptures speak generally <strong>of</strong> this subject, it will<br />

be found that the same qualities which do<br />

entitle any person to baptism, do so also for the<br />

participation <strong>of</strong> all the ordinances and<br />

privileges <strong>of</strong> the house <strong>of</strong> God that are<br />

common to all believers.<br />

Whosoever can and does interrogate his<br />

good conscience towards God when he is<br />

baptized (as everyone must do that makes it to<br />

himself a sign <strong>of</strong> salvation), is capable <strong>of</strong> doing<br />

the same thing in every other act <strong>of</strong> worship<br />

that he performs.<br />

4. The arguments and inferences that are<br />

usually brought for or against infant baptism<br />

from those few instances which the Scriptures<br />

afford us <strong>of</strong> whole families being baptized, are<br />


The <strong>Second</strong> <strong>London</strong> Baptist <strong>Confession</strong> <strong>of</strong> <strong>Faith</strong><br />

only conjectural, and therefore cannot <strong>of</strong><br />

themselves be conclusive on either hand. Yet,<br />

in regard, most that treat on this subject for<br />

infant baptism do (as they conceive) improve<br />

these instances to the advantage <strong>of</strong> their<br />

argument; we think it meet (in like manner as<br />

in the cases before mentioned, so in this) to<br />

shew the invalidity <strong>of</strong> such inferences.<br />

Cornelius worshipped God with all his<br />

house; the jailor and Crispus, the chief ruler <strong>of</strong><br />

the synagogue, believed God with each <strong>of</strong> their<br />

houses. The household <strong>of</strong> Stephanus addicted<br />

themselves to the ministry <strong>of</strong> the saints: so that,<br />

thus far, worshipping and believing run parallel<br />

with Baptism. And, if Lydia had been a married<br />

person when she believed, it is probable her<br />

husband would also have been named by the<br />

Apostle, as in like cases, inasmuch as he would<br />

have been not only a part, but the head <strong>of</strong> that<br />

baptized household.<br />

Who can assign any probable reason why<br />

the Apostle should make mention <strong>of</strong> four or<br />

five households being baptized, and no more?<br />

Or why he does so <strong>of</strong>ten vary in the method <strong>of</strong><br />


An Appendix Concerning Baptism<br />

his salutations, 57 sometimes mentioning only<br />

particular persons <strong>of</strong> great note, other times<br />

such and the church in their house? The saints<br />

that were with them; and them belonging to<br />

Narcissus who were in the Lord, thus saluting<br />

either whole families, or part <strong>of</strong> families, or<br />

only particular persons in families considered<br />

as they were in the Lord. For if it had been an<br />

usual practice to baptize all children with their<br />

parents, there were then many thousands <strong>of</strong> the<br />

Jews which believed, and a great number <strong>of</strong> the<br />

Gentiles, in most <strong>of</strong> the principle cities in the<br />

world. And among so many thousands, it is<br />

more then probable there would have been<br />

some thousands <strong>of</strong> households baptized; why<br />

then should the Apostle in this respect<br />

signalize one family <strong>of</strong> the Jews, and three or<br />

four <strong>of</strong> the Gentiles, as particular instances in a<br />

case that was common? Whoever supposes<br />

that we do willfully debar our children from the<br />

benefit <strong>of</strong> any promise or privilege that <strong>of</strong> right<br />

belongs to the children <strong>of</strong> believing parents,<br />

they do entertain over-severe thoughts <strong>of</strong> us: to<br />

57 Rom. 1:6.<br />


The <strong>Second</strong> <strong>London</strong> Baptist <strong>Confession</strong> <strong>of</strong> <strong>Faith</strong><br />

be without natural affections is one <strong>of</strong> the<br />

characters <strong>of</strong> the worst <strong>of</strong> persons in the worst<br />

<strong>of</strong> times. We do freely confess ourselves guilty<br />

before the Lord, in that we have not with more<br />

circumspection and diligence trained up those<br />

that relate to us in the fear <strong>of</strong> the Lord; and do<br />

humbly and earnestly pray that our omissions<br />

herein may be remitted, and that they may not<br />

redound to the prejudice <strong>of</strong> ourselves or any <strong>of</strong><br />

ours. But with respect to that duty that is<br />

incumbent on us, we acknowledge ourselves<br />

obliged by the precepts <strong>of</strong> God to bring up our<br />

children in the nurture and admonition <strong>of</strong> the<br />

Lord, to teach them His fear, both by<br />

instruction and example. And should we set<br />

light by this precept, it would demonstrate that<br />

we are more vile then the unnatural heathen<br />

that like not to retain God in their knowledge,<br />

our baptism might then be justly accounted as<br />

no baptism to us.<br />

There are many special promises that do<br />

encourage us, as well as precepts that do oblige<br />

us, to the close pursuit <strong>of</strong> our duty herein: that<br />

God, whom we serve, being jealous <strong>of</strong> His<br />

worship, threatens the visiting <strong>of</strong> the father’s<br />


An Appendix Concerning Baptism<br />

transgression upon the children to the third<br />

and fourth generation <strong>of</strong> them that hate Him:<br />

yet does more abundantly extend His mercy<br />

even to thousands (respecting the <strong>of</strong>fspring<br />

and succeeding generations) <strong>of</strong> them that love<br />

Him and keep His commands.<br />

When our Lord rebuked His disciples for<br />

prohibiting the access <strong>of</strong> little children that<br />

were brought to Him—that He might pray<br />

over them, lay His hands upon them, and bless<br />

them, does declare that <strong>of</strong> such is the kingdom<br />

<strong>of</strong> God. And the Apostle Peter, in answer to<br />

their inquiry that desired to know what they<br />

must do to be saved, does not only instruct<br />

them in the necessary duty <strong>of</strong> repentance and<br />

baptism; but does also thereto encourage them<br />

by that promise which had reference both to<br />

them and their children. If our Lord Jesus, in<br />

the forementioned place, do not respect the<br />

qualities <strong>of</strong> children (as elsewhere) as to their<br />

meekness, humility, and sincerity, and the like,<br />

but intend also that those very persons and<br />

such like appertain to the kingdom <strong>of</strong> God; and<br />

if the Apostle Peter, in mentioning the<br />

aforesaid promise, do respect not only the<br />


The <strong>Second</strong> <strong>London</strong> Baptist <strong>Confession</strong> <strong>of</strong> <strong>Faith</strong><br />

present and succeeding generations <strong>of</strong> those<br />

Jews that heard him (in which sense the same<br />

phrase doth occur in Scripture), but also the<br />

immediate <strong>of</strong>fspring <strong>of</strong> his auditors, whether<br />

the promise relate to the gift <strong>of</strong> the Holy Spirit,<br />

or <strong>of</strong> eternal life, or any grace or privilege<br />

tending to the obtaining there<strong>of</strong>—it is neither<br />

our concern nor our interest to confine the<br />

mercies and promises <strong>of</strong> God to a more narrow<br />

or less compass then He is pleased graciously<br />

to <strong>of</strong>fer and intend them; nor to have a light<br />

esteem <strong>of</strong> them; but are obliged in duty to God,<br />

and affection to our children, to plead earnestly<br />

with God and use our utmost endeavors, that<br />

both ourselves and our <strong>of</strong>fspring may be<br />

partakers <strong>of</strong> His mercies and gracious<br />

promises. Yet we cannot from either <strong>of</strong> these<br />

texts collect a sufficient warrant for us to<br />

baptize our children before they are instructed<br />

in the principles <strong>of</strong> the Christian religion.<br />

For as to the instance in little children, it<br />

seems, by the disciples forbidding them, that<br />

they were brought upon some other account,<br />

not so frequent as baptism must be supposed<br />

to have been, if from the beginning believers’<br />


An Appendix Concerning Baptism<br />

children had been admitted thereto; and no<br />

account is given whether their parents were<br />

baptized believers or not. And as to the<br />

instance <strong>of</strong> the Apostle, if the following words<br />

and practice may be taken as an interpretation<br />

<strong>of</strong> the scope <strong>of</strong> that promise, we cannot<br />

conceive it does refer to infant baptism,<br />

because the text does presently subjoin; Then<br />

they that gladly received the Word were<br />

baptized.<br />

That there were some believing children <strong>of</strong><br />

believing parents in the Apostles’ days is<br />

evident from the Scriptures, even such as were<br />

then in their father’s family, and under their<br />

parents’ tuition and education; to whom the<br />

Apostle, in several <strong>of</strong> his epistles to the<br />

churches, giveth commands to obey their<br />

parents in the Lord, and does allure their tender<br />

years to hearken to this precept, by reminding<br />

them that it is the first command with promise.<br />

And it is recorded by him for the praise <strong>of</strong><br />

Timothy, and encouragement <strong>of</strong> parents early<br />

to instruct, and children early to attend to godly<br />


The <strong>Second</strong> <strong>London</strong> Baptist <strong>Confession</strong> <strong>of</strong> <strong>Faith</strong><br />

instruction, that ἀπὸ βρέφους from a child he<br />

had known the holy Scriptures.<br />

The Apostle John rejoiced greatly when he<br />

found the children <strong>of</strong> the elect lady walking in<br />

the truth; and the children <strong>of</strong> her elect sister<br />

join with the Apostle in his salutation.<br />

But that this was not generally so, that all the<br />

children <strong>of</strong> believers were accounted for<br />

believers (as they would have been if they had<br />

been all baptized) may be collected from the<br />

character which the Apostle gives <strong>of</strong> persons<br />

fit to be chosen to eldership in the church,<br />

which was not common to all believers: among<br />

others this is expressly one, viz., if there be any<br />

having believing, or faithful children, not<br />

accused <strong>of</strong> riot or unruly; and we may from the<br />

Apostle’s writings on the same subject collect<br />

the reason <strong>of</strong> this qualification, viz., that in case<br />

the person designed for this <strong>of</strong>fice, to teach<br />

and rule in the house <strong>of</strong> God, had children<br />

capable <strong>of</strong> it, there might be first a pro<strong>of</strong> <strong>of</strong> his<br />

ability, industry, and success in this work in his<br />

own family and private capacity, before he was<br />

ordained to the exercise <strong>of</strong> this authority in the<br />


An Appendix Concerning Baptism<br />

church, in a public capacity as a bishop in the<br />

house <strong>of</strong> God.<br />

These things we have mentioned as having<br />

a direct reference unto the controversy<br />

between our brethren and us. Other things that<br />

are more complex and lengthy, which are<br />

frequently introduced into this controversy but<br />

do not necessarily concern it, we have<br />

purposely avoided, that the distance between<br />

us and our brethren may not be by us made<br />

more wide—for it is our duty and concern, so<br />

far as is possible for us (retaining a good<br />

conscience towards God), to seek a more entire<br />

agreement and reconciliation with them.<br />

We are not insensible that, as to the order <strong>of</strong><br />

God’s house and entire communion therein,<br />

there are some things wherein we (as well as<br />

others) are not at a full accord among<br />

ourselves; as for instance the known principle,<br />

and state <strong>of</strong> the consciences <strong>of</strong> diverse <strong>of</strong> us<br />

that have agreed in this confession is such, that<br />

we cannot hold church communion with any<br />

other then baptized believers and churches<br />

constituted <strong>of</strong> such; yet some others <strong>of</strong> us have<br />


The <strong>Second</strong> <strong>London</strong> Baptist <strong>Confession</strong> <strong>of</strong> <strong>Faith</strong><br />

a greater liberty and freedom in our spirits that<br />

way. And therefore we have purposely omitted<br />

the mention <strong>of</strong> things <strong>of</strong> that nature, that we<br />

might concur in giving this evidence <strong>of</strong> our<br />

agreement, both among ourselves and with<br />

other good Christians, in those important<br />

articles <strong>of</strong> the Christian religion mainly insisted<br />

on by us: and this notwithstanding, we all<br />

esteem it our chief concern, both among<br />

ourselves and all others that in every place call<br />

upon the name <strong>of</strong> the Lord Jesus Christ our<br />

Lord, both theirs and ours, and love Him in<br />

sincerity, to endeavor to keep the unity <strong>of</strong> the<br />

Spirit in the bond <strong>of</strong> peace; and in order<br />

thereunto, to exercise all lowliness and<br />

meekness, with patience, forbearing one<br />

another in love.<br />

And we are persuaded, if the same method<br />

were introduced into frequent practice<br />

between us and our Christian friends who<br />

agree with us in all the fundamental articles <strong>of</strong><br />

the Christian faith (though they do not so in<br />

the subject and administration <strong>of</strong> baptism), it<br />

would soon beget a better understanding and<br />

brotherly affection between us.<br />


An Appendix Concerning Baptism<br />

In the beginning <strong>of</strong> the Christian Church,<br />

when the doctrine <strong>of</strong> the baptism <strong>of</strong> Christ was<br />

not universally understood, yet those that knew<br />

only the baptism <strong>of</strong> John were the disciples <strong>of</strong><br />

the Lord Jesus, and Apollos, an eminent<br />

minister <strong>of</strong> the gospel <strong>of</strong> Jesus.<br />

In the beginning <strong>of</strong> the reformation <strong>of</strong> the<br />

Christian Church—and recovery from that<br />

Egyptian darkness wherein our forefathers for<br />

many generations were held in bondage; upon<br />

recourse had to the Scriptures <strong>of</strong> truth,<br />

different apprehensions were conceived, which<br />

are to this time continued, concerning the<br />

practice <strong>of</strong> this ordinance.<br />

Let not our zeal herein be misinterpreted:<br />

that God whom we serve is jealous <strong>of</strong> His<br />

worship. By His gracious providence, the law<br />

there<strong>of</strong> is continued amongst us. And we are<br />

forewarned by what happened in the Church<br />

<strong>of</strong> the Jews, that it is necessary for every<br />

generation, and that frequently in every<br />

generation, to consult the divine oracle,<br />

compare our worship with the rule, and take<br />

heed to what doctrines we receive and practice.<br />


The <strong>Second</strong> <strong>London</strong> Baptist <strong>Confession</strong> <strong>of</strong> <strong>Faith</strong><br />

If the ten commands exhibited in the popish<br />

idolatrous service books had been received as<br />

the entire law <strong>of</strong> God because they agree in<br />

number with His Ten Commands, and also in<br />

the substance <strong>of</strong> nine <strong>of</strong> them, the second<br />

Commandment forbidding idolatry had been<br />

utterly lost.<br />

If Ezra and Nehemiah had not made a<br />

diligent search into the particular parts <strong>of</strong><br />

God’s Law and His worship, the Feast <strong>of</strong><br />

Tabernacles (which for many centuries <strong>of</strong> years<br />

had not been duly observed according to the<br />

institution, though it was retained in the<br />

general notion) would not have been kept in<br />

due order.<br />

So may it be now as to many things relating<br />

to the service <strong>of</strong> God, which do retain the<br />

names proper to them in their first institution,<br />

but yet, through negligence (where there is no<br />

sinister design), may vary in their<br />

circumstances from their first institution. And<br />

if by means <strong>of</strong> any ancient defection—or <strong>of</strong><br />

that general corruption <strong>of</strong> the service <strong>of</strong> God,<br />

and interruption <strong>of</strong> His true worship, and<br />


An Appendix Concerning Baptism<br />

persecution <strong>of</strong> His servants by the anti-<br />

Christian bishop <strong>of</strong> Rome for many<br />

generations; those who do consult the Word <strong>of</strong><br />

God cannot yet arrive at a full and mutual<br />

satisfaction among themselves, what was the<br />

practice <strong>of</strong> the primitive Christian Church in<br />

some points relating to the worship <strong>of</strong> God: yet<br />

inasmuch as these things are not <strong>of</strong> the essence<br />

<strong>of</strong> Christianity, but that we agree in the<br />

fundamental doctrines there<strong>of</strong>, we do<br />

apprehend there is sufficient ground to lay<br />

aside all bitterness and prejudice, and in the<br />

spirit <strong>of</strong> love and meekness to embrace and<br />

own each other therein; leaving each other at<br />

liberty to perform such other services (wherein<br />

we cannot concur) apart unto God, according<br />

to the best <strong>of</strong> our understanding.<br />

FINIS.<br />



The Apostles’ Creed<br />

The Nicene Creed<br />

The Athanasian Creed


I believe in God the Father, Almighty, Maker<br />

<strong>of</strong> heaven and earth;<br />

And in Jesus Christ, His only begotten Son,<br />

our Lord;<br />

Who was conceived by the Holy Ghost, born<br />

<strong>of</strong> the Virgin Mary;<br />

Suffered under Pontius Pilate; was crucified,<br />

dead and buried;<br />

He descended into hell;<br />

The third day He rose again from the dead;<br />

He ascended into heaven, and sits at the right<br />

hand <strong>of</strong> God the Father Almighty;<br />

From thence He shall come to judge the<br />

quick and the dead;<br />

I believe in the Holy Ghost;<br />

I believe an holy catholic church; the<br />

communion <strong>of</strong> saints;<br />

The forgiveness <strong>of</strong> sins;<br />

The resurrection <strong>of</strong> the body;<br />

And the life everlasting. Amen.<br />



I believe in one God, the Father Almighty,<br />

Maker <strong>of</strong> heaven and earth, and <strong>of</strong> all things<br />

visible and invisible.<br />

And in one Lord Jesus Christ, the onlybegotten<br />

Son <strong>of</strong> God, begotten <strong>of</strong> the Father<br />

before all worlds; God <strong>of</strong> God, Light <strong>of</strong> Light,<br />

very God <strong>of</strong> very God; begotten, not made,<br />

being <strong>of</strong> one substance with the Father, by<br />

whom all things were made.<br />

Who, for us men and for our salvation, came<br />

down from heaven, and was incarnate by the<br />

Holy Spirit <strong>of</strong> the virgin Mary, and was made<br />

man; and was crucified also for us under<br />

Pontius Pilate; He suffered and was buried; and<br />

the third day He rose again, according to the<br />

Scriptures; and ascended into heaven, and sits<br />

on the right hand <strong>of</strong> the Father; and He shall<br />

come again, with glory, to judge both the quick<br />

and the dead; whose kingdom shall have no<br />

end.<br />


Appendix C: The Nicene Creed<br />

And I believe in the Holy Ghost, the Lord<br />

and Giver <strong>of</strong> Life; who proceeds from the<br />

Father and the Son; who with the Father and<br />

the Son together is worshipped and glorified;<br />

who spoke by the prophets.<br />

And I believe one holy catholic and apostolic<br />

Church. I acknowledge one baptism for the<br />

remission <strong>of</strong> sins; and I look for the<br />

resurrection <strong>of</strong> the dead, and the life <strong>of</strong> the<br />

world to come. Amen.<br />



Whosoever will be saved, before all things it<br />

is necessary that he hold the catholic faith;<br />

Which faith except everyone do keep whole<br />

and undefiled, without doubt he shall perish<br />

everlastingly.<br />

And the catholic faith is this: that we worship<br />

one God in Trinity, and Trinity in Unity;<br />

Neither confounding the Persons nor dividing<br />

the substance.<br />

For there is one Person <strong>of</strong> the Father,<br />

another <strong>of</strong> the Son, and another <strong>of</strong> the Holy<br />

Spirit.<br />

But the Godhead <strong>of</strong> the Father, <strong>of</strong> the Son,<br />

and <strong>of</strong> the Holy Spirit is all one, the glory equal,<br />

the majesty coeternal.<br />

Such as the Father is, such is the Son, and<br />

such is the Holy Spirit.<br />

The Father uncreated, the Son uncreated,<br />

and the Holy Spirit uncreated. The Father<br />

incomprehensible, the Son incomprehensible,<br />

and the Holy Spirit incomprehensible. The<br />


The Athanasian Creed<br />

Father eternal, the Son eternal, and the Holy<br />

Spirit eternal.<br />

And yet they are not three eternals, but one<br />

eternal. As also there are not three uncreated<br />

nor three incomprehensibles, but one<br />

uncreated and one incomprehensible.<br />

So likewise, the Father is almighty, the Son is<br />

almighty, and the Holy Spirit is almighty. And<br />

yet they are not three almighties, but one<br />

almighty.<br />

So the Father is God, the Son is God, and the<br />

Holy Spirit is God; And yet they are not three<br />

Gods, but one God.<br />

So likewise, the Father is Lord, the Son Lord,<br />

and the Holy Spirit Lord; And yet they are not<br />

three Lords, but one Lord. For like as we are<br />

compelled by the Christian verity to<br />

acknowledge every Person by himself to be<br />

God and Lord; So are we forbidden by the<br />

catholic religion to say, there are three Gods or<br />

three Lords.<br />

The Father is made <strong>of</strong> none, neither created<br />

nor begotten. The Son is <strong>of</strong> the Father alone;<br />

not made nor created, but begotten. The Holy<br />


The <strong>Second</strong> <strong>London</strong> Baptist <strong>Confession</strong> <strong>of</strong> <strong>Faith</strong><br />

Spirit is <strong>of</strong> the Father and <strong>of</strong> the Son; neither<br />

made, nor, created, nor begotten, but<br />

proceeding.<br />

So, there is one Father, not three Fathers;<br />

one Son, not three Sons; one Holy Spirit, not<br />

three Holy Spirits.<br />

And in this Trinity none is afore or after<br />

another; none is greater or less than another.<br />

But the whole three Persons are coeternal,<br />

and coequal. So that in all things, as aforesaid,<br />

the Unity in Trinity and the Trinity in Unity is<br />

to be worshipped. He therefore that will be<br />

saved, must thus think <strong>of</strong> the Trinity.<br />

Furthermore, it is necessary to everlasting<br />

salvation, that we also believe rightly the<br />

incarnation <strong>of</strong> our Lord Jesus Christ.<br />

For the right faith is that we believe and<br />

confess that our Lord Jesus Christ, the Son <strong>of</strong><br />

God, is God and man.<br />

God <strong>of</strong> the substance <strong>of</strong> the Father, begotten<br />

before the worlds; and man <strong>of</strong> substance <strong>of</strong> His<br />

mother, born in the world.<br />


The Athanasian Creed<br />

Perfect God and perfect man, <strong>of</strong> a reasonable<br />

soul and human flesh subsisting. Equal to the<br />

Father as touching His Godhead, and inferior<br />

to the Father as touching His manhood.<br />

Who, although He is God and man, yet He is<br />

not two, but one Christ. One, not by<br />

conversion <strong>of</strong> the Godhead into flesh, but by<br />

taking <strong>of</strong> that manhood into God. One<br />

altogether, not by confusion <strong>of</strong> substance, but<br />

by unity <strong>of</strong> Person.<br />

For as the reasonable soul and flesh is one<br />

man, so God and man is one Christ; Who<br />

suffered for our salvation, descended into hell,<br />

rose again the third day from the dead; He<br />

ascended into heaven, He sits on the right hand<br />

<strong>of</strong> the Father, God, Almighty; From thence He<br />

shall come to judge the quick and the dead.<br />

At whose coming all men shall rise again with<br />

their bodies; and shall give an account <strong>of</strong> their<br />

own works. And they that have done good<br />

shall go into life everlasting and they that have<br />

done evil into everlasting fire.<br />

This is the catholic faith, which except a man<br />

believe faithfully he cannot be saved.<br />



This index refers to the chapters and pages where<br />

subjects are mainly touched upon. It is not to be<br />

understood as a complete reference index, mainly<br />

due to the repeated mention <strong>of</strong> most <strong>of</strong> the listed<br />

subjects throughout the confession.<br />

Adoption<br />

(ch.12) p.95<br />

Antichrist<br />

(ch.26) p.185<br />

Assurance<br />

(ch.18) p.127<br />

Atonement<br />

(ch.8) p.65<br />

Attributes <strong>of</strong> God<br />

(ch.2) p.15<br />

Authority <strong>of</strong> Scripture<br />

(ch.1) p.6<br />

Backsliders<br />

(ch.17) p.125<br />

Baptism<br />

(ch.28-29) p.205-206<br />

Bondage <strong>of</strong> will<br />

(ch.9) p.76<br />

Calvary<br />

(ch.8) p.65<br />

Canon <strong>of</strong> Scripture<br />

(ch.1) p.5<br />

Ceremonial law<br />

(ch.19) p.139<br />

Chastisement <strong>of</strong><br />

believers<br />

(ch.5) p.42<br />

Christ the Mediator<br />

(ch.8) p.63<br />

Christ’s <strong>of</strong>fices<br />

(ch.8) p.59<br />

Christ’s two natures<br />

(ch.8) p.61<br />

Christian liberty<br />

(ch.21) p.151<br />

Church, doctrine <strong>of</strong>,<br />

discipline,<br />

government,<br />

membership<br />

(ch.26) p.181,188-189<br />




Genesis<br />

1:20 ...................... 5.4.13<br />

1:26 ............ 4.2.6, 4.3.10<br />

1:27 ............ 4.2.4, 19.1.1<br />

1:28 .......... 4.3.10, 25.2.3<br />

2:1-2 ...................... 4.1.3<br />

2:7 .......................... 4.2.5<br />

2:16-17 .................. 6.1.1<br />

2:17 ........................ 7.2.2<br />

2:18 ...................... 25.2.2<br />

2:24 ...................... 25.1.1<br />

3:6 ................ 4.2.8, 9.2.3<br />

3:8-10 .................... 4.3.9<br />

3:12-13 .................. 6.1.2<br />

3:15 ............ 7.3.5, 20.1.1<br />

3:19 ...................... 31.1.1<br />

4:5 ...................... 16.7.20<br />

6:5 .......................... 6.2.5<br />

6:17 ........................ 4.3.9<br />

8:22 ........................ 5.2.6<br />

17 ......... Appx. A. 10-11<br />

17:1 ........................ 2.1.9<br />

17:4 ...... Appx. A. 12-13<br />

28:20-22 .............. 23.5.8<br />

50:20 .................... 5.4.13<br />

Exodus<br />

3:14 ........... 2.1.3, 2.3.28<br />

8:15, 32 ................ 5.6.22<br />

12:49 ........... Appx. A. 5<br />

15:1 .................... 22.5.22<br />

20:4-5 .................. 30.4.6<br />

20:4-6 .................. 22.1.3<br />

20:7 ...................... 23.1.1<br />

20:8 .................... 22.7.28<br />

34:6-7 .................. 2.1.13<br />

34:7 ...................... 2.1.16<br />

Leviticus<br />

18:6, 30 ................ 25.4.8<br />

19:12 .................... 23.3.6<br />

Numbers<br />

23:19 ...................... 3.1.4<br />

Deuteronomy<br />

2:30 ...................... 5.6.20<br />

4:15-16 .................. 2.1.5<br />

6:4 .......................... 2.1.1<br />

10:4 ...................... 19.2.5<br />

10:20 .................... 23.1.1<br />

12:32 .................... 22.1.2<br />


The <strong>Second</strong> <strong>London</strong> Baptist <strong>Confession</strong> <strong>of</strong> <strong>Faith</strong><br />

22:20 .................. 32.3.10<br />


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