Posts Tagged ‘The 1677/89 London Baptist Confession of Faith’

What is a Reformed Baptist Church?

“Reformed Baptist” is a term not particularly well-known in evangelical circles. The name indicates both historical roots and distinct theological characteristics.

Historically, a Reformed Baptist identifies with a tradition that emerged directly from the Reformed Protestant movement. During the Reformation in 16th -17th century England there was a group of churchmen called the Puritans. The Puritans were believers who desired to see the church fully reform beyond any vestiges of Roman Catholicism or any other false teaching. There were three primary groups that made up the Puritans: Presbyterians, Independents, and Particular Baptists, which today are referred to as “Reformed Baptists.” They all shared common beliefs in the gospel and reformational doctrines, but the Baptists were set apart by a few beliefs. They believed in a church independent from state control that was governed congregationally and overseen in each local congregation by a group of elders. Also, they rejected the doctrine of paedobaptism (infant baptism). The summation of their beliefs were written down in the 2nd London Baptist Confession of 1689. Adhering to this historic reformed confession of faith is the primary distinctive of a Reformed Baptist. It shares themes and most….

Read the entire article at Gracechapel.

Why (and How) Your Church Should Hold the 1689 Confession

by Sam Waldron

Introductory remarks by Mark Dever May 27, 2005

“This article considers the question of why a church should consider using the Second London Confession (1689) as its church statement of faith. It has been occasioned by an article by Shawn Wright in the 9Marks e-newsletter in which Shawn concludes that the 1689 confession is not the best confession for a congregation to use. While I agree with many of Shawn’s points, I regret needless division over this. I love and appreciate the 1689 confession, and the sister churches who use it; and I would not want to discourage them in their God-glorifying work in any way. How a statement of faith is used is as much at issue in this discussion as which statement of faith is used. I hope and pray that vigorous and charitable discussion of the congregational use of statements of faith will be encouraged by this exchange. It is a good conversation to be had between brothers, and it should be had in a way which encourages us all to get on with the work according to the best light we have. Sam Waldron, a friend and co-laborer in the gospel, associate pastor of Heritage Baptist Church, Owensboro, Kentucky, has submitted this defense of using the 1689 confession. He instructs us well on the practice of many Reformed Baptist churches and provides good food for thought.”


Let me begin by thanking 9Marks for graciously allowing me this opportunity to respond to Shawn Wright’s article, “Should you use the 1689 London Confession in your church?” Fairness to Wright dictates that this essay not greatly exceed his in length. A more extended rebuttal will be published in the June 15 issue of the Founder’s Journal. Allow me to say that it gives me no joy to criticize the essay of my friend, Shawn Wright. It is only a sense of the importance of the issues he raises that constrains this response….

Read the entire article at 9Marks 

Of the Civil Magistrate

by Tom Nettles

Chapter 24: Second London Confession

Baptist Protestantism

Embracing a full and enthusiastic consent to the leading doctrines of the Reformation, particularly in its English Puritan form, Baptists made their most formative contribution in ecclesiology and their consequent understanding of the relation of the church to the state. The preface explained the desire of the compilers of this confession to express their doctrines , as much as possible, in the same words as those of the Westminster Divines and the Savoy Declaration. They agreed in the ”fundamental articles of the Christian religion” with both but also “with many others whose orthodox confessions have been published to the World, on behalf of the protestants in diverse nations and cities.”

They diverged clearly on the New Testament practice and doctrine of baptism, affirming that both in command and in example it was to be given to believers only. This meant that using infant baptism as a glue for national religion was impossible, and so the emerging Baptists of the 17th century formed their churches, not on the state-church parish system, but from believers only. As a result, they would argue for massive changes in the entire concept of society and politics in all of so-called Christendom. Since the church should be formed only of those who were convinced of the gospel’s truth, there could be no forced professions of Christianity or inherited religious persuasion. Liberty of conscience was demanded for political entities if the government was to function in its lawful sphere and if the church was to be formed by New Testament principles. Separation of church and state, the freedom of the individual conscience in matters of worship,……

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Free Ebook- The London Confession of Faith of 1689 Study Guide

by Stanford E. Murrell

This is the Study Guide for The London Confession of Faith of 1689, developed by Stanford E. Murrell, Th.D. Dr. Murrell is a Bible teacher and former pastor in Sebastian, Florida. A complete overview of Church History is also available as a local seminar taught in your own church assembly. For more information, contact Dr. Murrell directly:

© Copyright 2001 Chapel Library. Printed in the USA. Chapel Library does not neces-sarily agree with all the doctrinal positions of the authors it publishes. Permission is expressly granted to reproduce this material in any form, under two conditions:

1. the material is not charged for, and

2. this copyright notice and all the text on this page are included.

Download here (Pdf)

Keach Conference 2016

What? The Keach Conference is an annual theology and ministry conference presented by the Reformed Baptist Fellowship of Virginia (RBF-VA). It is open to anyone to attend. There is no cost to attend, but participants are encouraged to pre-register.

When? Saturday, October 1, 2016.

Where? The 2016 Keach Conference will meet at the Providence Baptist Church 1441 Erickson Avenue, Harrisonburg, VA 22801

What is the 2016 theme? We are continuing our ongoing series through the Second London Baptist Confession. This year we are on Chapter Ten “Of Effectual Calling.”

Who are the speakers? The speakers will be David Charles, Pastor of Providence Reformed Baptist Church, Toledo, OH; Lee McKinnon, Pastor of Covenant Reformed Baptist Church, Bluefield, WV; Andy Rice, Pastor of Providence Baptist Church, Harrisonburg, VA.

How do I register? Cost: FREE, Web: Register Now!

What is the schedule? The schedule will be as follows:

Coffee and Fellowship, 8:30 am

October 1, Saturday Morning, 9:30 am (Session I):

•Message: Effectual Calling and Regeneration (paragraph 1): David Charles

•Message: Effectual Calling and Spiritual Ability (paragraph 2): Lee McKinnon


Fellowship and Literature Tables

Saturday Afternoon, 12:30am (Session II):

•Message: Effectual Calling and Elect Infants (paragraph 3): David Charles

•Message: Effectual Calling and the Reprobate (paragraph 4): Andy Rice

Question and Answer Session with the Speakers



Source [Reformed Baptist Fellowship]

Baptism As A Means Of Grace by Fred Malone, Jason Walter & Tom Hicks [Audio]

Building Tomorrows Church Conference audio is up. I recently benefited greatly from two sermons regarding Baptism as a Means of Grace, one is from the 2011 ARBCA GA by Fred Malone:


Here are some notes from Tom Hicks on the sermon:

Is baptism a means of grace?

1. There is no ex opere operato (from the work performed) grace conveyed in baptism.

2. Baptism is not a “seal” of the new covenant. The Holy Spirit is the “seal.” Baptism is a “sign” of covenant membership.

3. Baptism is a means of grace appointed by God to strengthen and encourage the faith of the believer who is baptized. Baptism also strengthens other believers and proclaims the gospel to unbelievers who witness the ordinance.

4. Some Baptists wrongly think baptism completes conversion. That notion is neither taught in Scripture nor the 1689 Second London Baptist Confession of Faith. Those who would make baptism a part of conversion overturn the Bible’s gracious doctrine of justification by faith alone because of Christ alone.

How is baptism a means of grace?

1. Baptism is a sign to the person baptized of the full salvation accomplished by Jesus Christ. We should never think of baptism without thinking of the Lord Jesus Christ and saving union with Him. The work of Christ on Calvary’s hill must always take precedence in our minds and hearts over the ordinance of baptism itself. As the believer joins faith to his baptism, the Spirit of Christ strengthens the believer’s faith, which lays hold of Christ who is proclaimed in the ordinance.

2. Baptism confirms forgiveness of sins in the heart of the believer. It testifies to the blood and righteousness of Jesus Christ. But, baptism itself has no power to accomplish forgiveness of sin, either as an atonement or as a means of appropriating the atonement.

3. Baptism is an appeal to God from a good conscience. We are not to appeal to baptism itself, but we are to appeal to the Lord Jesus Christ directly in baptism. Baptism, therefore, calls us to turn from sin and to Jesus Christ.

4. Baptism becomes a means of grace in older believers who reflect on their previous baptism. It reminds them of Christ and so strengthens their faith.

5. Baptism is a sign of the believer’s future resurrection from the dead in glorification.


Jason Walter (Christ Reformed Baptist Church – Vista, CA) has a sermon on baptism:



Source [Confessing Baptist]

A Baptist Confession: The Role of Civil Government

by Tom Hicks

Historically, American Calvinistic Baptists have been fairly unified on their understanding of the role of civil government. They expressed their views in various confessions but the the Second London Baptist Confession was their mother confession. In Chapter 24, Of the Civil Magistrate, it provides the historic Calvinistic Baptist understanding of the role of civil government. It reads:


Paragraph 1. God, the supreme Lord and King of all the world, has ordained civil magistrates to be under him, over the people, for his own glory and the public good; and to this end has armed them with the power of the sword, for defence and encouragement of them that do good, and for the punishment of evil doers.1

1 Rom. 13:1-4




Read the entire article here.

The 1677 Confession on Open vs Closed Communion

The editors of the confession intentionally avoided addressing open and closed communion in order to allow more churches to be able to subscribe to the confession. The majority of its subscribers were advocates of closed communion, but there had been a strand of open-communion going as far back as Henry Jessey and others among the original Particular Baptists of the 1640’s. To accommodate those, and especially Bunyan, the confession is silent here.




Read the entire article here.

Doctrinal Assumptions and Technical Terms of the Confession on the Sabbath, 22.7

The Doctrinal Assumptions and Technical Terms of 2LCF 22.7

Copyright © 2016 Richard C. Barcellos. All rights reserved.

The Second London Confession of Faith 22.7 reads:

As it is the law of nature, that in general a proportion of time, by God’s appointment, be set apart for the worship of God, so by his Word, in a positive-moral, and perpetual commandment, binding all men, in all ages, he hath particularly appointed one day in seven for a sabbath to be kept holy unto him, which from the beginning of the world to the resurrection of Christ was the last day of the week, and from the resurrection of Christ was changed into the first day of the week, which is called the Lord’s day: and is to be continued to the end of the world as the Christian Sabbath, the observation of the last day of the week being abolished. ( Exodus 20:8; 1 Corinthians 16:1, 2; Acts 20:7; Revelation 1:10 )

Entering chapter 22 of the Confession, we do not start over theologically. This chapter, as with others, assumes or utilizes many assertions made prior to it and cannot be understood properly without identifying and understanding those assumptions or assertions and the terms associated with them. Terms and phrases are used which embody concepts already utilized in the Confession. As will be noted, it assumes chapter 19, “Of the Law of God” and chapter 4, “Of Creation” especially. This ties the theology of the Christian Sabbath in the Confession to the law of God and creation. The Christian Sabbath is part and parcel with the system of doctrine contained in the Confession. To understand the confessional formulation properly at this point, we must understand….




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A Brief History of Reformed Baptists

by Steve Martin, Pastor, Heritage Church, Evangelical-Reformed-Baptist, Fayetteville, Georgia

Genesis 26:18 –  “Isaac unstopped the wells the Philistines had stopped up …” 

The 17th and 18th Century Explosion of Calvinistic Baptists

America was settled by Europeans seeking religious freedom, political freedom, economic opportunities, wealth, adventure and frequently an admixture of more than one ingredient. Apart from the Calvinist radical Roger Williams, who was briefly a Baptist, Baptists had scant representation in the 17th century colonies. But by the 18th century “Evangelical Awakening” (called the Great Awakening in the colonies), Baptists, especially Calvinistic Baptists, began to make their mark. The revival not only brought many of the unchurched into the Kingdom of God, but it also split many Congregational, Anglican and Presbyterian churches.  Some of the resulting “Separatist Churches” became Baptists en masse.  Baptist churches grew from 96 to 457 in forty years. Most of them were Calvinistic Baptists.  Pastors and itinerant evangelists whose names are almost forgotten saw a multitude of souls come into the Kingdom through their preaching and an equal number of revived Christians becoming Baptists:  Isaac Backus, Hezekiah Smith and Morgan Edwards from the northern colonies; Shubal Stearns, Daniel Marshall, Oliver Hart and Richard Furman in the southern colonies.  Like mushrooms after a summer rain, Baptist churches sprang up all over the 13 original colonies.  While observing the hard-won Baptist doctrine of the independency of each local congregation, Colonial Baptists also associated with other like-minded churches in local and regional associations. The earliest and most famous associations, Rhode Island, Philadelphia and Charleston, each adopted the 2nd London Confession of 1689. [e.g. Elias Keach, son of Baptist patriarch Benjamin Keach, helped the Philadelphia Association adopt the 2nd London Confession, with an appendix on singing hymns – hence the Philadelphia Confession of Faith.]  By the early 1800s, there were 128 Baptist associations.  Baptists had come to outnumber Anglicans who had a century and a half start on them.




Read the entire article here.