Protestant religious sect of
medieval origin, called in French Vaudois. They originated in the late 12th cent.
as the Poor Men of Lyons, a band organized by Peter Waldo, a wealthy merchant of Lyons,
who gave away his property (c.1176) and went about preaching apostolic poverty as the way
to perfection. Being laymen, they were forbidden to preach. They went to Rome, where Pope
Alexander III blessed their life but forbade preaching (1179) without authorization from
the local clergy. They disobeyed and began to teach unorthodox doctrines; they were
formally declared heretics by Pope Lucius III in 1184 and by the Fourth Lateran Council in
1215. In 1211 more than 80 were burned as heretics at Strasbourg, beginning several
centuries of persecution. The Waldenses proclaimed the Bible as the sole rule of life and
faith. They rejected the papacy, purgatory, indulgences, and the mass, and laid great
stress on gospel simplicity. Worship services consisted of readings from the Bible, the
Lord's Prayer, and sermons, which they believed could be preached by all Christians as
depositaries of the Holy Spirit. Their distinctive pre-Reformation doctrines are set forth
in the Waldensian Catechism (c.1489).
John Smyth is one of the
significant early Baptist leaders. This is his personal confession, never officially
published. The original document is located in the Mennonite Archives, Amsterdam. Smyth's
purpose in composing this confession seems to have been to stake out a distinct
theological position in relation to both the main body of English separatists, and the
continental Anabaptists with whom he had thrown in his lot.
A CONFESSION OF FAITH of seven
congregations or churches of Christ in London, which are commonly, but unjustly, called
Anabaptists; published for the vindication of the truth and information of the ignorant;
likewise for the taking off those aspersions which are frequently, both in pulpit and
print, unjustly cast upon them. Printed in London, Anno 1646.
The first edition was published in
1644. This second edition "corrected and enlarged" was originally published in
1646.
A confession of faith of seven congregations or
churches of Christ in London, which are commonly, but unjustly, called Anabaptists;
published for the vindication of the truth and information of the ignorant; likewise for
the taking off those aspersions which are frequently, both in pulpit and print, unjustly
cast upon them. Printed in London, Anno 1646.
Published for the further clearing
of Truth, and discovery of their mistake who have imagined a dissent in fundamentals when
there is none.
Matthew 10:27,.28
What I tell you in darkness,that
speak ye in light: and what ye hear in the ear, that preach ye upon the housetops. And
fear not them which kill the body, but are not able to kill the soul: but rather fear him
which is able to destroy both soul and body in hell.
This production actually includes
three separate catechisms plus a poetic summary of the first catechism. Some
sections within the catechisms designed for more advanced children are marked off by
special indicators. Suggested prayer for four occasions during the day conclude the
work.
Jessey's experience of tutoring dobtless aided his understanding of the learning
processes of children. Though aware of other catechisms for children, Jessey was not
convinced of their facile utility for those of younger years and thus desired "to see
one so plain and easie in the expressions, as that the very Babes, that can speak out
stammeringly, and are of very week capacities, might understand what they say."
The major theological emphases are sin, redemption, law and gospel, and eternal
destiny. Both the second and third uses of the law find expression, but greater
stress is placed on the evangelical use than on the sanctifying use. In addition,
the child's inability to perform good deeds and his utter dependence on grace clearly mark
the soteriological development.
The seventh meeting of the
Association took place at Bridgewater on September 5-6, 1656, at which time a Confession
of Faith was approved. It was evidently the work of Thomas Collier, but the fact that
decisions in favor of some of the positions announced in the Confession were made at this
meeting, might indicate that he had help in preparing the Confession. It is evident from
the Epistle Dedicatory
that the Quakers were chiefly responsible for the appearance of the Confession in 1656.
The authors said that two facts caused them to set forth their beliefs. First, they denied
the "general charge" that their churches were not Calvinistic and so were out of
accord with the London Particular churches, and owned both the London brethren and their
Confession. Second, that they were:
"very sensible of the great
distractions and divisions that are amongst professing people in this nation, the many
ways and wiles of Satan to seduce and deceive souls, the great departing from the faith,
and that under glorious notions of spiritualness and holiness."
The Quaker fire was burning
menacingly around the Baptists when their Western (or Somerset) Association met in
September, 1656, at Bridgewater. The Confession which the churches at that meeting decided
to publish may have been originally drawn up before 1656, possibly in 1653 when it, like
the Midland Particular Association Confession, would have served as a basis of union, for
the authors said that "when the Lord set us first upon this work, we did not think of
bringing it to public view," but meant it to "try our unity in the faith."
In either case, Collier, who in 1654 was given the unique office of "General
Superintendent and Messenger of all the Associated Churches," was its principal
author.
The Confession bears the mark of
careful preparation, and the impress of Collier can be seen at various points. While an
effort is made to approximate the theological position of the London Confession, there is
complete independence of expression, and there are some noteworthy omissions of material
of the older document. Perhaps there was some ground for the saying that these Baptists
did not quite have the same theological outlook as their London brethren. McGlothlin
suggests that "some jealousy and fear" of the London churches prompted the
setting forth of this Confession, but it seems improbable that this fear concerned the
authority of the London churches as much as the theology of some London Baptists. The
Calvinism of the Western Association was not of a rigid type.
The radical faith of Anabaptists
resulted in frequent persecution; thousands died gruesome deaths at the hands of their
persecutors. Menno Simons encouraged the persecuted Christians in their faith by preaching
and providing printed materials in support of their faith and way of life. The people to
whom he ministered and provided leadership became known as "Mennonites."
"Here is a rare glimpse into
the baptismal debate that raged in England between the 1620's and, well, today. After
questioning the infants interest in the covenant while delivering the 1627 catechetical
lectures at Magdelan Hall, Oxford, John Tombes pondered his views for 15 years before he
finally came to credobaptist (believer's baptism) convictions. For another Seventeen
years, he championed the cause for credobaptism as a needed reform in the National Church.
This Short Catechism was published as a distilation of 32 years of thought as regards
baptism. Here is Tombes' mature, yet succinct presentation of the essence of baptism.
"During these 32 years, Tombes engaged the leading theological minds about this
topic. He had a public debate with an ingenious Baptist who convinced him 1 Cor. 7:14 was
no basis to practise infant baptism, he had a public debate with Richard Baxter on the
subject, he exchanged polemics directly with Marshall and Ballie, and he wrote against
more than thirty proponents of paedobaptism during his age. His writings are exegetically
based, historically accurate, and theologically informed. Of all the men in the history of
the Church who have written about baptism, Tombes' has more published pages than anyone.
Yet, he has been lost to the modern reader. There are some anomalies in his thought.
However, there is great profit to be found from time spent with a man who has become my
friend, though dead, John Tombes, BD."
A circular letter was sent to
particular Baptist churches in England and Wales asking each assembly to send
representatives to a meeting in London in 1677. A confession consciously modeled after the
Westminster Confession of Faith was approved and published. It has ever since born the
name of the Second London Confession. The First London Confession had been issued by seven
Baptist congregations of London in 1644. That first document had been drawn up to
distinguish newly organized Calvinistic Baptists from the Arminian Baptists and the
Anabaptists. Because this second London Confession was drawn up in dark hours of
oppression, it was issued anonymously.
"This little volume, is not issued as an authoritative rule, or code of faith,
whereby you are to be fettered, but as an assistance to you in controversy, a confirmation
in faith, and a means of edification in righteousness. Here the younger members of our
church will have a body of divinity in small compass, and by means of Scriptural proofs,
will be ready to give an account for the hope that is in them. Be not ashamed of your
faith; remember it is the ancient gospel of martyrs, confessors, reformers and saints.
Above all, it is "the truth of God", against which the gates of Hell cannot
prevail. Let your lives adorn your faith, let your example adorn your creed. Above all
live in Christ Jesus, and walk in Him, giving credence to no teaching but that which is
manifestly approved of Him, and owned by the Holy Spirit. Cleave fast to the Word of God
which is here mapped out for you."
Charles H. Spurgeon
London Baptist Confession of Faith Help, Mr
M. Smith
This Windows Help version of the London
Baptist Confession of Faith is intended as a study tool for anyone interested in the study
of this church record dating from 1689. The Confession was primarily designed as a
statement of the governing principles, doctrine, and beliefs of the 17th century Christian
Church. This Help file version can be quite useful as a way for contemporary churches to
compare their present doctrine and dogma to that practiced over 300 years ago. It is well
organized and makes liberal use of hypertext links to scriptural references and other
parts of the document. It includes all 32 chapters, with scriptural references and
appendix materials found in the original document.
Windows 3.1x/95/98 | Compressed Size
[686639bytes]
1. Download the bcfh11.exe file
2. Copy the bcfh11.exe file to an empty directory/folder on your Hard Disk
3. Double Click on the bcfh11.exe file. This file is a compressed or packed file. Double
clicking on it will unpack the file and result in several files in the directory on your
Hard Disk.
4. Double Click on the install.exe file. This will run the Installation program which will
place BCFHelp on your system.
5. Once this program is installed you can copy all the files in the original
directory (except the bcfh11.exe file) onto a floppy disk then delete them from
your Hard Disk.
6. The installation can be run from a floppy disk, so keep the floppy disk as a back up or
pass it onto a friend!
BCF Assistant:
The BCF Assistant is an extended version of BCFHelp,
some of the additional features include:
Original 1677 Confession text.
The opening letter to "the Judicious and Impartial Reader" from the 1677 text.
The Appendix to the 1677 text in which the authors defend their Baptistic Principles and
Convictions.
Chapter Outlines taken from Samuel E. Waldron's book, A Modern Exposition of the 1689
Baptist Confession of Faith, (Evangelical Press, 1989).
A section on the Doctrine and Theology of the Confession (various authors included Pastors
Sam Waldron and Greg Nichols, Grand Rapids, MI, USA).
A section outlining some of the Historical Background of the Confession and how it came to
be, including some biographical information on some of those who were signatories to the
Confession in 1689. This section principally comes from Dr James Renihan (Institute for
Reformed Baptist Studies, Escondido, CA, USA.).
The
BCF Assistant is copyright, however, it is
distributed as FREEWARE. This means that you are free to copy it, distribute it and give
it to others etc., as much as you like without legal restriction, as long as the product
is distributed "as is", that is, that it is not modified or changed in any way.
As far as I am aware, both the KJV Bible and the 1677/89 London Baptist Confession of
Faith are not copyrighted materials, therefore, the copyright does not extend to these
texts, only to the form and organisation in which they are found in BCF Assistant.
All the contributed materials (mentioned above) remain the property of the individual
authors and permission must be obtained for their reproduction.
A 16 bit version
designed for Windows 3.1.
1. Download the bcfa16.exe file (~955k)
2. Copy the bcfa16.exe file to an empty directory/folder on
your Hard Disk
3. Double Click on the bcfa16.exe file. This file is a
compressed or packed file. Double clicking on it will unpack the file and result in
several files in the directory on your Hard Disk.
4. Double Click on the setup.exe file. This will run the
Installation program which will place The BCF Assistant on your system.
5. Once this program is installed you cant copy all the
files in the original directory (except the bcfa16.exe file) onto a floppy disk
then delete them from your Hard Disk.
6. The installation can be run from a floppy disk, so keep the
floppy disk as a back up or pass it onto a friend!
A 32 bit version
designed for Windows 95/98 and NT4.0.
1. Download the bcfa32.exe file (~510k)
2. Copy the bcfa32.exe file to an empty directory/folder on
your Hard Disk
3. Double Click on the bcfa32.exe file. This file is a
compressed or packed file. Double clicking on it will unpack the file and result in
several files in the directory on your Hard Disk.
4. Double Click on the setup.exe file. This will run the
Installation program which will place The BCF Assistant on your system.
5. Once this program is installed you cant copy all the
files in the original directory (except the bcfa32.exe file) onto a floppy disk
then delete them from your Hard Disk.
6. The installation can be run from a floppy disk, so keep the
floppy disk as a back up or pass it onto a friend!
An HTML version
which can be be used on any computer which has a Web browser.
1. Download the bcfahtml.zip file (~410k)
2. Copy the bcfahtml.zip file to an empty directory/folder on
your Hard Disk
3. bcfahtml.zip is a compressed or packed file in the PC ZIP
format. You will need a program to extract all the files out of this package onto your
hard disk. Several free Expander
packages are available from Aladdin Systems
which you can download.
4. After you have installed the Expander program follow the
instruction to decompress or extract all the files contained in the bcfahtml.zip file into
a new folder on your hard disk.
5. To "run" the HTML version of The BCF Assistant
load the index.htm or toc.htm files (these two file are identical) in your Web Browser
using the standard File/Open Menu item.
If you wish to post the entire BCF Assistant on a Web
server, please contact the author by e-mail
prior to doing so. The BCF Assistant is free, however, the author would like to
know where and by whom it is being deployed. Thank you for your cooperation.
The Second London
Baptist Confession, 1677, approved 1689 [English] The Second London Baptist Confession of Faith,
The text for The Second London Baptist Confession of Faith, 1677, approved 1689 was
provided by Sam Hughey. HTML by Sam Hughey, The Reformed Reader, reformedreader@msn.com;
July 14, 1999.
The Second London Baptist
Confession, 1689 [Spanish] La
Confession De Fe De Londres De 1689
The text for La Confession De Fe De Londres De 1689
was provided by Sam Hughey. HTML by Sam Hughey, The Reformed Reader, reformedreader@msn.com;
July 10, 1999.
The Second London Baptist
Confession, 1689 [German] Confession
mit 1689 Baptisten des Glaubens
The text for Confession mit 1689 Baptisten des
Glaubenswas provided by Sam Hughey. HTML by Sam Hughey, The Reformed Reader, reformedreader@msn.com;
July 5, 1999.
The Second London Baptist
Confession, 1689 [Italien] La
Confessione Di Fede Battista Del 1689
The text for LA CONFESSIONE DI FEDE BATTISTA DEL 1689 was provided by
Andrea Ferrari. HTML by TFE Webservant, mrbill@iserv.net. April 8, A.D. 1999.
For further study:
"Baptist Roots in America: The
Historical Background of Reformed Baptists in America", Samuel E. Waldron, Simpson
Publishing Co. (1991)
"A Modern Exposition of the 1689
Baptist Confession of Faith", Samuel E. Waldron, Evangelical Press, 1989
Translation projects underway:
French | Japanese | Chinese | Korean (see the TRR UPDATES for finished translations)
This Catechism was
originally published to clarify the theology of the Second London Baptist Confession
that was written in 1677 and published after the Glorious Revolution in 1689. This
particular edition of Keach's Catechism appears to have been edited at some point without
changing its essential message.
The Orthodox Catechism of 1680 by
Hercules Collins virtually reproduced the Heidelberg Catechism of the Dutch Reformed
Church. Eager that the Baptists of his generation be "established,
strengthened, and settled on that sure rock and Foundation of Salvation, Christ's
Merits", Collins presented to his contemporaries one of the noblest of Protestant
Catechisms. Collins follows the order and wording of the Heidelberg Catechism until
he arrives at the Baptismal questions. At that point he departs radically and
inserts fourteen question and answer exchanges clearly expressing the Baptist view.
The longest of these is listed here.
Tom J. Nettles (Baptist Catechisms, To
Make Thee Wise Unto Salvation)
A Declaration of
the Faith and Practice of the Church of Christ at Horsely-down, under the Pastoral Care of
Mr. John Gill, &c.
"Having been
enabled, through divine grace, to give up ourselves to the Lord, and likewise to one
another by the will of God; we account it a duty incumbent upon us to make a declaration
of our faith and practice, to the honour of Christ, and the glory of his name; knowing,
that as with the heart man believeth unto righteousness, so with the mouth confession is
made unto salvation--our declaration is as follows":
This Confession was drawn up by the
Rev. John Newton Brown, D. D., of New Hampshire (b. 1803, d. 1868), about 1833, and has
been adopted by the New Hampshire Convention, and widely accepted by Baptists, especially
in the Northern and Western States, as a clear and concise statement of their faith, in
harmony with the doctrines of older confessions, but expressed in milder form. The text is
taken from the Baptist Church Manual, published by the American Baptist Publication
Society, Philadelphia.
I am persuaded that the use of a
good Catechism in all our familieswill be a great safeguard against the increasing errors
of the times,and therefore I have compiled this little manual from the Westminster
Assembly's and Baptist Catechisms, for the use of my own church andcongregation. Those who
use it in their families or classes mustlabour to explain the sense; but the words should
be carefullylearned by heart, for they will be understood better as years pass.
May the Lord bless my dear friends and their families evermore, isthe prayer of their
loving Pastor.
C. H. Spurgeon
Study to shew thyself approved unto God, a workman that needeth notto be ashamed, rightly
dividing the word of truth. II Timothy 2:15
Published about Oct 14, 1855, when Spurgeon was 21 years old. OnOct. 14, Spurgeon preached
Sermon No. 46 to several thousand whogathered to hear him at New Park Street Chapel. When
the sermon waspublished it contained an announcement of this catechism. The textthat
morning was, "Lord, thou hast been our dwelling place in allgenerations." Ps.
90:1.
When the original charter of the
Southern Baptist Theological Seminary was adopted in 1858 it contained the following
statement which constitutes as a part of the "fundamental laws." "Every
professor of the institution shall be a member of a regular Baptist Church; and all
persons accepting professorships in this Seminary shall be considered, by such acceptance,
as engaging to teach in accordance with, and not contrary to, the Abstract of Principles
hereinafter laid down, a departure from which principles on his part shall be grounds for
his resignation or removal by the Trustees."
The
following is an excerpt from the Fundamental Laws of the Southern Baptist Theological
Seminary written into its charter on April 30, 1858: Every Professor of the
institution shall be a member of a regular Baptist Church; and all persons accepting
Professorships in this Seminary, shall be considered by such acceptance, as engaging to
teach in accordance with, and not contrary to, the Abstract of Principles hereinafter laid
down." (Mueller: History of Southern Seminary; BROADMAN PRESS: P. 238).
Set your browser's fonts to view the
language you select:
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right click to language (set to an appropriate font)
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That John A. Broadus would be
selected by both the American Baptist Publication Society and the Sunday School Board to
write a Baptist Catechism should come as no surprise. Called by A. Ho. Newman,
"perhaps the greatest man the Baptists have produced," he was the most highly
respected Baptist of his day, and in scholarship was without peer. Even as early as
1859, J.P. Boyce recognized the strength of Broadus' influence and implied that his
presence was needed for the successful founding of Southern Baptist Theological Seminary.
Broadus' Catechism includes 15 lessons and a
section of suggested biblical passages for memorization. Each lesson consists of two
types of questions: the first set is for all students and the second is for advanced
students.
This method arose from much earnest contemplation on
the part of Broadus. Originally the publishing houses sponsoring the project desired
separate catechisms for three different age levels. Settling, however, for two
different levels within one catechism, this format appeared to pose special problems.
As Broadus struggled with the problem confronting him, he set forth a tri-fold
qualification serving as his guideline. His marvelous implementation of this set of
criteria should certainly aid anyone in evaluating the usefulness of catechisms. In
December of 1891, he wrote:
"Notwithstanding various
interruptions this morning I finished Lesson 1. for the "Catechism." It
is, of course, an extremely difficult task to make questions and answers about the
existence and attributes of the Divine Being, that shall be intelligible to children,
adequate as the foundation for future thinking, and correct as far as they go."
The author of this brief Doctrinal
Catechism knows of no work of the kind in circulation among Baptists. Keach's Catechism,
generally called the "Baptist Catechism", is scarcely used at all. No reason can
be assigned for this, except that it is too difficult for children. In the present work,
an attempt has been made to simplify, as far as possible, without sacrificing important
truth. The teacher may have to give some further aid, by explaining a few words here and
there. The aim has been to bring the truth taught within the comprehension of children of
ten to twelve years old and upwards. The desire has been felt to promote catechetical
instruction in the family and the Sunday School. It is believed that there are many who
appreciate its value as a means of teaching the truth of God. To the attention of such,
this little work is commended, with the hope that it may meet their wants. At the same
time, Pastors of churches, Superintendents and Teachers of Sunday Schools, and pious
parents, are urged to consider how far a partial recourse at least to catechetical
instruction may tend to restore the vigorous piety of bygone days.
The 1925 Statement recommended
"the New Hampshire Confession of Faith, revised at certain points, and with some
additional articles growing out of certain needs . . . ." Your present committee
has adopted the same pattern. It has sought to build upon the structure of the 1925
Statement, keeping in mind the "certain needs" of our generation. At times
it has reproduced sections of the Statement without change. In other instances it has
substituted words for clarity or added sentences for emphasis. At certain points it has
combined articles, with minor changes in wording, to endeavor to relate certain doctrines
to each other. In still others-e.g., "God" and "Salvation"-it has
sought to bring together certain truths contained throughout the 1925 Statement in order
to relate them more clearly and concisely. In no case has it sought to delete from or to
add to the basic contents of the 1925 Statement.
On May 9, 1963, the Southern
Baptist Convention adopted a revised summary of the Southern Baptist faith. The
committee's report says in part:
Baptists emphasize the soul's competency before God, freedom in religion, and the
priesthood of the believer. However, this emphasis should not be interpreted to mean that
there is an absence of certain definite doctrines that Baptists believe, cherish, and with
which they have been and are now closely identified. It is the purpose of this statement
of faith and message to set forth certain teachings which we
believe.
On June 9, 1998, the Southern Baptist Convention added an eighteenth section, "The
Family," to the seventeen sections adopted in 1963. The complete text of the
committees' reports and the entire Baptist Faith and Message can be found below.
TRR Editor's
Note: I cannot knowingly recommend a book of greater historical and doctrinal
Baptist importance than Tom Nettles' book, "Baptist Catechisms, To Make Thee Wise
Unto Salvation". This is one of the finest examples of the rich heritage of
Baptists that has either been long forgotten or brushed aside as having no
importance. I challenge you to read and discern for yourself its importance in your
and your family's life!
Zipped 1689
Baptist Confession [41kb] TRRWindows 3.1x/95/98 | Compressed Size [686639bytes]
The Second London Baptist Confession of Faith, 
Pagpapahayag ng Pananampalatayang Baptist ng 1689
La
Confession De Fe De Londres De 1689
