Second London Baptist Confession

Chapter 1 is Westminster's chapter 1 almost throughout: Scripture is the only sufficient, certain and infallible rule, its authority resting on God and not on the church, and every council, father and private spirit is examined by it. The last paragraph is one of the few places the Baptists changed the wording rather than the doctrine.

WORTH CORRECTINGTwo small departures from Westminster are easy to miss and both point the same way. WCF 1.10 makes the supreme judge 'the Holy Spirit speaking in the Scripture'; 2LBC 1.10 makes it the Scripture itself, 'delivered by the Spirit.' And where WCF 1.6 admits what may 'by good and necessary consequence be deduced from Scripture,' 2LBC 1.6 says only what is 'expressely set down or necessarily contained' in it — the same phrase Baptists used to resist inferring infant baptism from the covenant.

The supream judge by which all controversies of Religion are to be determined, and all Decrees of Councels, opinions of antient Writers, Doctrines of men, and private Spirits, are to be examined, and in whose sentence we are to rest, can be no other but the Holy Scripture delivered by the Spirit.2LBC 1.10 (1677/1689 printing, original spelling)

Chapter 1.2 lists all thirty-nine Old Testament and twenty-seven New Testament books by name, and 1.3 names the Apocrypha and excludes it. The paragraph reproduces WCF 1.3 nearly word for word, adding only the parenthetical gloss '(or rule)' after 'Canon'.

The Books commonly called Apocrypha not being of Divine inspiration, are no part of the Canon (or rule) of the Scripture, and therefore are of no authority to the Church of God, nor to be any otherwise approved or made use of, then other humane writings.2LBC 1.3 (1677/1689 printing, original spelling)

Chapter 1.1 grants that creation and providence genuinely manifest God's goodness, wisdom and power, and that they do so far enough to leave every person inexcusable — but not far enough to save. Chapter 20, which has no Westminster counterpart and is taken over from the Savoy Declaration of 1658, then closes the remaining door: nature does not disclose Christ even obscurely, so no one outside the gospel is put in a position to believe. The proof text behind 20.3's claim that no one has ever made good use of common light is Romans 1:18, which locates the failure in suppression rather than in a shortage of evidence.

WORTH CORRECTINGChapter 20 is regularly quoted as though the confession denied natural revelation outright. It does not. It denies one specific thing — that nature reveals Christ or saving grace: 'neither do the Works of Creation, or Providence, with the light of Nature, make discovery of Christ, or of Grace by him; so much as in a general, or obscure way; much less that men destitute of the Revelation of him by the Promise, or Gospel; should be enabled thereby, to attain saving Faith, or Repentance' (2LBC 20.2). The inexcusable-but-insufficient revelation of 1.1 stands untouched.

Although the light of Nature, and the works of Creation and Providence do so far manifest the goodness, wisdom and power of God, as to leave men unexcusable; yet are they not sufficient to give that knowledge of God and His will, which is necessary unto Salvation.2LBC 1.1 (1677/1689 printing, original spelling)

Chapter 2.3 states three subsistences in one divine essence, of one substance, power and eternity, each having the whole essence undivided, distinguished only by relative properties — with the Son eternally begotten and the Spirit proceeding from Father and Son. The filioque is retained. The chapter closes by calling the doctrine 'the foundation of all our Communion with God', a devotional clause Westminster does not have.

In this divine and infinite Being there are three subsistences, the Father the Word (or Son) and Holy Spirit, of one substance, power, and Eternity, each having the whole Divine Essence, yet the Essence undivided.2LBC 2.3 (1677/1689 printing, original spelling)

Chapter 8.2 gives the Chalcedonian formula in confessional prose: two whole, perfect and distinct natures inseparably joined in one person, without conversion, composition or confusion. Paragraph 8.7 adds the communication of properties — what belongs to one nature is sometimes attributed in Scripture to the person named from the other.

So that two whole, perfect, and distinct natures, were inseparably joined together in one Person: without conversion, composition, or confusion: which Person is very God, and very Man; yet one Christ, the only Mediator between God and Man.2LBC 8.2 (1677/1689 printing, original spelling)

Never posed as a question in these terms. The confession's entire vocabulary for created spiritual beings is "Angels" and "Apostate Angels": angels are objects of the decree alongside men (3.3), are creatures who owe worship to God rather than receiving it (22.2), and are judged at the last day (32.1). The elohim of the Hebrew Bible, the divine council and territorial rule are not discussed, denied, or alluded to. What was checked is all thirty-two chapters, read for this question, and the Scripture proofs attached to chapters 2, 3 and 32; Psalm 82 and Deuteronomy 32 appear among none of them. The tier is contested rather than researched because no quotation can establish an absence — the cite below shows the category the confession does use, not a ruling on the one this locus asks about.

in which Day not only the Apostate Angels shall be judged; but likewise all persons that have lived upon the Earth, shall appear before the Tribunal of Christ.2LBC 32.1 (1677/1689 printing, original spelling)

Chapter 6 has Adam's guilt imputed and corrupt nature conveyed to all his posterity, leaving them 'utterly indisposed, disabled, and made opposite to all good' (6.4). Chapter 9 then answers the will question directly: natural liberty of choice survives the fall, but all ability of will toward saving good is wholly lost, and the sinner can neither convert himself nor prepare himself for it. Freedom to will the spiritually good is restored only when God converts him (9.4).

Man by his fall into a state of sin hath wholly lost all ability of Will, to any spiritual good accompanying salvation; so as a natural man, being altogether averse from that good, and dead in Sin, is not able, by his own strength, to convert himself; or to prepare himself thereunto.2LBC 9.3 (1677/1689 printing, original spelling)

Chapter 3.5 grounds election in God's eternal purpose and the good pleasure of his will, with nothing in the creature moving him to it. Paragraph 3.2 rules out the alternative explicitly: God has not decreed anything because he foresaw it as future or as what would follow on some condition. Paragraph 3.6 closes the circle by making redemption, calling, justification and salvation the means fore-ordained for the elect and for no one else.

WORTH CORRECTINGThe 1689 is softer than Westminster on the reprobate side, and readers who assume it simply reproduces WCF 3 will misquote it. WCF 3.3 has the non-elect 'foreordained to everlasting death'; 2LBC 3.3 has them 'left to act in their sin to their just condemnation'. WCF 3.7, the paragraph on passing by and ordaining to dishonour and wrath, has no counterpart in the 1689 at all. Election itself is unchanged; reprobation is stated as preterition only.

Those of mankind that are predestinated to life, God before the foundation of the world was laid, according to his eternal and immutable purpose, and the secret Councel and good pleasure of his will, hath chosen in Christ unto everlasting glory, out of his meer free grace and love; without any other thing in the creature as a condition or cause moving him thereunto.2LBC 3.5 (1677/1689 printing, original spelling)

Chapter 14.2 runs the three elements in order: the believer holds true whatever is revealed in the Word on God's own authority (knowledge and assent), perceives an excellency in it, and is thereby enabled to cast his soul upon the truth believed (trust). The paragraph then names the principal acts of saving faith as accepting, receiving and resting upon Christ alone. Paragraph 14.3 adds that the weakest true faith differs in kind, not merely in degree, from the faith of temporary believers.

By this Faith, a Christian believeth to be true, whatsoever is revealed in the Word, for the Authority of God himself ... and so is enabled to cast his Soul upon the truth thus beleived ... But the principal acts of Saving Faith, have immediate relation to Christ, accepting, receiving, and resting upon him alone, for Justification, Sanctification, and Eternal Life.2LBC 14.2 (1677/1689 printing, original spelling)

Chapter 11.1 denies infusion and affirms imputation in Westminster's own words, then goes further than Westminster does by naming what is imputed. Faith is the alone instrument but never alone in the person justified (11.2), and the elect are decreed justified from eternity yet "not justified personally, untill the Holy Spirit, doth in due time actually apply Christ unto them" (11.4).

WORTH CORRECTINGThis chapter is often described as verbatim Westminster. It is not. WCF 11.1 imputes "the obedience and satisfaction of Christ"; 2LBC 11.1 spells that out as "Christs active obedience unto the whole Law, and passive obedience in his death, for their whole and sole Righteousness" — taking a side in a dispute Westminster's broader wording had left open. The 1689 is commonly said to be following the Savoy Declaration here; that particular attribution was not verified against the Savoy text this run.

not by infusing Righteousness into them, but by pardoning their sins, and by accounting, and accepting their Persons as Righteous ... but by imputing Christs active obedience unto the whole Law, and passive obedience in his death, for their whole and sole Righteousness.2LBC 11.1 (1677/1689 printing, original spelling)

Chapter 8.5 states the purchase as made for those the Father gave the Son, and 8.8 makes the application co-extensive with it: to all for whom Christ obtained redemption he certainly and effectually applies it. Chapter 3.6 says the same from the decretal side — 'neither are any other redeemed by Christ, or effectually called, justified, adopted, sanctified, and saved, but the Elect only.' Chapter 30.2 calls Christ 'the alone propitiation for all the sins of the Elect.'

WORTH CORRECTINGChapter 20, 'Of the Gospel, and of the extent of the Grace thereof', gets cited on this question and does not belong to it. Its subject is why the gospel has been preached to some nations and ages and not others — an extent of proclamation, not an extent of purchase. The definite-atonement texts are 3.6, 8.5 and 8.8.

The Lord Jesus by his perfect obedience and sacrifice of himself, which he through the Eternal Spirit once offered up unto God, hath fully satisfied the Justice of God, procured reconciliation, and purchased an Everlasting inheritance in the Kingdom of Heaven, for all those whom the Father hath given unto him.2LBC 8.5 (1677/1689 printing, original spelling)

Chapter 17.1 takes Westminster's sentence and expands it into a paragraph: those accepted in the Beloved can neither totally nor finally fall from the state of grace. Paragraph 17.2 grounds that not in the believer's free will but in the decree of election, the merit and intercession of Christ, union with him, the oath of God, the abiding Spirit and the nature of the covenant of grace. Paragraph 17.3 concedes grievous and protracted sin without conceding apostasy — 'yet they shall renew their repentance and be preserved through faith in Christ Jesus to the end.'

WORTH CORRECTINGNot verbatim Westminster, though it is usually cited that way. 17.1 adds 'and given the precious faith of his Elect unto' plus a long assurance clause; 17.2 adds union with Christ and the oath of God to Westminster's list of grounds; and 17.3 ends with a promise of renewed repentance that WCF 17.3 does not contain.

Those whom God hath accepted in the beloved, effectually called and Sanctified by his Spirit, and given the precious faith of his Elect unto, can neither totally nor finally fall from the state of grace; but shall certainly persevere therein to the end and be eternally saved.2LBC 17.1 (1677/1689 printing, original spelling)

Chapter 10 makes the Spirit's work the cause of the sinner's willing rather than its consequence. The creature is wholly passive until quickened and renewed by the Spirit, and only then is enabled to answer the call; effectual calling takes away the heart of stone and renews the will, so that the person comes 'most freely, being made willing by his Grace' (10.1). Regeneration therefore precedes and produces faith, which places the Spirit's indwelling before the conscious act of believing.

WORTH CORRECTINGThe 1689 sharpens Westminster here rather than following it. WCF 10.2 says the sinner is 'altogether passive'; 2LBC 10.2 adds that the call comes 'nor from any power, or agency in the Creature, coworking with his special Grace' and that the change requires 'no less power, then that which raised up Christ from the dead' — an explicit exclusion of any cooperating agency. A second sharpening runs the other way. Chapter 20.4 is taken over from the Savoy Declaration of 1658, which required "an effectual, irresistible work of the Holy Ghost"; the Baptists kept the sentence and changed the adjective to "insuperable" — a work that cannot be overcome rather than one that cannot be resisted.

This Effectual Call is of God's free, and special grace alone, not from any thing at all foreseen in man, nor from any power, or agency in the Creature, coworking with his special Grace, the Creature being wholly passive therein, being dead in sins and trespasses, until being quickned & renewed by the holy Spirit, he is thereby enabled to answer this call.2LBC 10.2 (1677/1689 printing, original spelling)

Chapter 29 is the confession's headline departure from Westminster and it is made in four short paragraphs. Only those who actually profess repentance, faith and obedience are proper subjects (29.2); immersion is necessary to due administration (29.4); and the new chapter 28 recasts baptism and the Supper as 'ordinances of positive, and soveraign institution' rather than as sacraments. The engine is chapter 7: where WCF 7.5-7.6 makes the covenant of grace one covenant 'differently administered' under law and gospel, 2LBC 7 drops those two paragraphs entirely and grounds the covenant in the eternal transaction between Father and Son 'about the Redemption of the Elect' — removing the premise from which household baptism was argued.

WORTH CORRECTINGThe two confessions contradict each other clause for clause, and both sides are worth having in front of you. WCF 28.4: 'Not only those that do actually profess faith in and obedience unto Christ, but also the infants of one or both believing parents are to be baptized.' WCF 28.3: 'Dipping of the person into the water is not necessary; but baptism is rightly administered by pouring or sprinkling water upon the person.' Against that, 2LBC 29.4: 'Immersion, or dipping of the person in water, is necessary to the due administration of this ordinance.' 2LBC 29.1 also drops Westminster's description of baptism as admission into the visible church and as a seal of the covenant of grace.

Those who do actually professe repentance towards God, faith in, and obedience, to our Lord Jesus, are the only proper subjects of this ordinance.2LBC 29.2 (1677/1689 printing, original spelling)

Chapter 30.7 follows WCF 29.7 closely: worthy receivers really and indeed feed on Christ crucified, not carnally or corporally but spiritually, and Christ is spiritually present to faith. Paragraph 30.6 rejects transubstantiation as repugnant to Scripture and to common sense, 30.5 insists the elements remain in substance and nature truly and only bread and wine, and 30.2 rejects the Mass as a real sacrifice.

WORTH CORRECTINGOne small omission distinguishes it from Westminster. WCF 29.7 denies that the body and blood are 'corporally or carnally in, with, or under the bread and wine' — a targeted rejection of the Lutheran formula. The 1689 drops the 'in, with, or under' clause and simply denies corporal presence.

Worthy receivers, outwardly partaking of the visible Elements in this Ordinance, do then also inwardly by faith, really and indeed, yet not carnally, and corporally, but spiritually receive, and feed upon Christ crucified & all the benefits of his death: the Body and Blood of Christ, being then not corporally, or carnally, but spiritually present to the faith of Believers.2LBC 30.7 (1677/1689 printing, original spelling)

This is blank of the third kind — never framed in these terms. The confession closes revelation without ever ruling on the gifts: 1.1 says the former ways by which God revealed his will have ceased, which is why Scripture is necessary, and 1.6 forbids adding to Scripture "by new Revelation of the Spirit." Both are claims about the modes of revelation and the closure of the canon. Neither mentions tongues, healing or prophecy, neither dates a cessation to the apostolic age, and none of the thirty-two chapters — all of which have now been read for this question — carries a paragraph on the charismata. The 1.1 clause is inherited word for word from WCF 1.1, so on this locus the two confessions are not two witnesses but one, and this corpus records the same blank for both.

WORTH CORRECTING2LBC 1.1 is routinely offered as the confession's cessationism and it will not carry that weight: the sentence is the conclusion of an argument about why Scripture had to be committed to writing, and it is Westminster's sentence verbatim, so a reader who takes it as a ruling on charismatic practice is committed to reading WCF 1.1 the same way. Chapter 22.3 is the only place the confession uses the word tongue at all, requiring public prayer to be made "in a known tongue" (proof text 1 Corinthians 14:16-17) — a rule about intelligibility in the assembly, not a ruling on whether the gift continues. Chapters 26.9 and 26.11 assume the Spirit still gifts and fits men for office and for preaching.

which maketh the Holy Scriptures to be most necessary, those former ways of Gods revealing his will unto his people being now ceased.2LBC 1.1 (1677/1689 printing, original spelling)

Chapter 32.2 sends the wicked into eternal torments and everlasting destruction from the presence of the Lord, set in deliberate parallel with the eternal life of the righteous. Chapter 31.1 has the intermediate state as well: the souls of the wicked cast into hell, in torment and utter darkness, reserved to the judgement of the great day, 'besides these two places for Souls separated from their bodies, the Scripture acknowledgeth none' — an explicit exclusion of purgatory.

but the wicked who know not God, and obey not the Gospel of Jesus Christ, shall be cast into Eternal torments, and punished with everlasting destruction, from the presence of the Lord, and from the glory of his power.2LBC 32.2 (1677/1689 printing, original spelling)

The confession requires no millennial view. Chapters 31 and 32 are its whole eschatology and neither mentions Revelation 20, a thousand years, or a reign of Christ on earth before the judgement. What they do require is one general resurrection at the last day, of the just and the unjust together, followed immediately by the last judgement — a real constraint on how a millennium could be fitted in, but not a choice among amillennial, postmillennial and premillennial readings. This is silence held open on purpose rather than a gap in the research: chapter 26.4 shows the framers were willing to make a contested eschatological identification when they wanted to, naming the Pope as Antichrist whom the Lord shall destroy 'with the brightness of his coming.'

WORTH CORRECTINGWestminster is silent here too, so this is not a Baptist departure. The 1689 does not so much decline the question as never raise it.

At the last day such of the Saints as are found alive shall not sleep but be changed; and all the dead shall be raised up with the self same bodies, and none other; although with different qualities, which shall be united again to their Souls for ever.2LBC 31.2 (1677/1689 printing, original spelling)