In the mid-1640s, the London Particular Baptist church led by William Kiffen sent a man named Thomas Collier to the West Country of England to extend Christ’s kingdom by planting churches. For several decades it seemed that God was blessing Collier’s labors as new congregations formed and grew under his direction. While gifted with evident leadership skills, however, his theological acumen did not match his organizational abilities, and after three decades he began to express publicly a strange mixture of heterodox and heretical beliefs. In published titles such as A Body of Divinity, or, A Confession of Faith (1674) and An Additional Word to the Body of Divinity, or Confession of Faith (1676), Collier declared his departure from received Christian theology. He denied orthodox theism and Christology, justification by faith alone, eternal punishment, and other crucial doctrines.
Because of his prominence and perceived stature as a representative of the Particular Baptists in the west of England, many, including members of the church he served, believed it necessary to respond to these books. When attempts to recover Collier were unsuccessful, it was finally determined that publications advocating orthodoxy among the Baptist churches were necessary. Most prominent among these was a document released in 1677, A Confession of Faith with the important subtitle Put forth by the Elders and Brethren of many Congregations of Christians (baptized upon Profession of their Faith) in London and the Country. These congregations sought to testify to their commitment to historic Christianity as summarized in the best creeds and confessions from the history of the Church of Jesus Christ.
This confession, today commonly known as the 1689 Confession due to its acceptance at a General Assembly of churches held in London in September 1689, became the standard expression of theology for more than a hundred congregations in England and Wales. It was explicitly intended to place the confessing assemblies into the mainstream of Christian orthodoxy. It is based on three earlier documents, the 1658 Savoy Declaration of English congregational churches, the Presbyterian Westminster Confession of Faith as amended by Parliament in 1648, and the 1646 edition of what is commonly known as the First London Confession published by the earliest Particular Baptist churches. In addition, it incorporates specific language found in the Apostles’ Creed, the Nicene Creed, and the Chalcedonian Definition. Together, these previous documents provide a solid and wide-ranging demonstration of a commitment to received Christian orthodoxy as understood by post-reformation Christians.
Expressing a desire to strengthen the many families in their assemblies, the representatives of the subscribing churches stated that they desired households to be supplied with a doctrinal summary “in the clear understanding, and steady belief of which, our comfortable walking with God, and fruitfulness before him, in all our ways, is most nearly concerned.” From their perspective, living the Christian life must be built on the solid foundation of clearly stated and carefully expressed doctrines drawn from Scripture. Intentionally irenic, the Confession avoids language critical of others while expressing positively the full system of historic Christian faith.
In this article, I’ll provide a structural overview of the Second London Baptist Confession and show how its authors situated it within mainstream orthodoxy. I conclude with a few thoughts on the relevance of this Confession for the church today.
A Thrilling Journey through The 1689 Confession
Following a traditional structure, the Confession begins with chapters on Scripture and God, the bedrock foundations of orthodoxy. In language easily recognized by contemporary believers, it expresses the first principle of knowledge, which is the word of God, and the first principle of being, which is God himself. The initial sentence of chapter 1 reads, “The Holy Scripture is the only sufficient, certain, and infallible rule of all saving knowledge, faith and obedience,” and it sets the stage for a thorough exposition of the centrality of the Bible for Christian theology and life. The final sentence of chapter 2 reads, “[The] doctrine of the Trinity is the foundation of all our communion with God, and comfortable dependance on him,” and it demonstrates the fundamental importance of a precise understanding of the God of heaven and earth. The best theology always produces piety. The doctrine of God proceeds with chapters about His decree (3) and His works of creation (4) and providence (5). This is followed by an important discussion of the fall of man and its sinful consequences (6).
B.B. Warfield once wrote that the structure of the Westminster Confession revolves around the concept of covenant, and the Baptist Confession follows suit. From chapter 7 through chapter 20, it elucidates God’s purpose in saving sinners through Jesus Christ by means of a gracious covenant. The Savior is exalted in chapter 8. He is truly God and truly man, two natures inseparably joined in one person. He alone redeems all who place their faith in Him. Chapters 10 through 13 speak about God’s actions in saving sinners through Christ: He effectually calls (10), justifies (11), adopts (12) and sanctifies (13). The next section, 14–18, describes the human responses divinely given to the elect: saving faith (14), repentance (15), good works (16), perseverance (17) and assurance (18). As the Lord calls sinners, he grants them these graces. Chapter 19 speaks about the Law in redemptive history, and chapter 20 addresses the gospel and its spread in the world.
Puritan-era theologians recognized the importance of the doctrine of Christian liberty. John Owen called it the “second principle of the Reformation,” and Samuel Bolton wrote that it was one of the two great blessings the Lord has given to His people. Because of this, chapters 21–30 address various aspects of this gifted freedom. Chapter 21 defines the doctrine in some of the most beautiful terms ever written (largely drawn from the Westminster Confession): “God alone is Lord of the Conscience, and hath left it free from the Doctrines and Commandments of men, which are in any thing contrary to his Word, or not contained in it.” The following articles describe this. In chapter 22, worship is carefully defined so that church authorities may not impose man-made practices into worship. Next, oaths and vows (23) are explained so that the words Christians speak are according to truth and righteousness. This is followed by chapters on believers’ obligations to the civil magistrate (24) and defining marriage (25) according to Scripture. Each of these explains where the faithful are bound or free in obedience to the Lord.
Chapters 26–30 might be considered a section on its own since each chapter explains aspects of the doctrine of the church. Recognizing this fact, it is nevertheless important to notice that they continue to focus attention on matters of liberty, since they speak frequently about the Lordship of Christ and the duties each church has toward Him. The longest chapter of the Confession (26) lays out matters of polity; chapter 27 expresses the obligations believers have to each other, followed by a general statement about baptism and the Lord’s supper and a more detailed expression of each in chapters 29 and 30.
The final section of the document, chapters 31–32, explain matters of eschatology. The first addresses personal eschatology and the final cosmic eschatology.
The Significance of the 1689 Confession
The Second London Confession may be the most important Baptist confession ever written. It came to the North American English colonies and was adopted (with two additional chapters on hymn singing and laying on hands) throughout colonial America. In 1742 the Philadelphia Baptist Association published it (Benjamin Franklin was the printer!), soon to be followed by associations in Charleston, South Carolina, and Warren, Rhode Island. It quickly became the standard for many Baptist churches and associations in the growing country.
An editorial titled “Our Old Confession of Faith” in the November 7, 1839 edition of The Georgia Index, the state paper for Georgia Baptists, speaking about the 1689 Confession stated:
Now it has been a question in our mind why we regular Baptists, throughout this whole country, might not adopt this “Confession”, and by so doing, have the articles of faith in every association exactly alike? For certainly, this venerable little book does contain the doctrines, systematically arranged, which are held by the old-fashioned Calvinistic Baptists the world over. Why may we not, then, have a cheap edition of this most excellent compendium, numerous enough to furnish every family in America with a copy?
And writing in The Baptist Encyclopedia in 1881, William Cathcart said “in England and America, churches, individuals, and Associations, with clear minds, with hearts full of love for the truth, . . . have held with veneration the articles of 1689.”
The circumstances of the twenty-first century have not changed. That which Jude calls “the faith once for all delivered to the saints” remains the same. The “old confession” provides important answers for churches today. Its orthodoxy is undisputed—”the foundation of our communion with God and comfortable dependance on Him.” The great principle of liberty, so important to Paul (Galatians 5:1) and to the Reformers is carefully explained, protecting God’s people from man-made intrusions. Confronted with a culture denying the nature of marriage as practiced for millennia, it provides wise guidance and protection for churches. The program for ecclesiology expressed in its chapters aids churches to honor their Lord.
Thomas Collier’s defection from orthodoxy drew forth a powerful response providing important protections for many churches, families and Christian believers. This Confession, a timeless gift to modern Christians from seventeenth-century assemblies, provides a helpful lesson for today’s congregations. Careful theological statements reflecting historic orthodoxy are essential to the health and well-being of the people of God. This is an important part of Baptist identity.
The Second London Confession is not merely an honored relic of the past, but a wise compass of faith for the present and future.
