Baptist Confession of Faith

[JM]

Chapter 4: Of Creation

1._____ In the beginning it pleased God the Father, Son, and Holy Spirit, for the manifestation of the glory of his eternal power, wisdom, and goodness, to create or make the world, and all things therein, whether visible or invisible, in the space of six days, and all very good.
( John 1:2, 3; Hebrews 1:2; Job 26:13; Romans 1:20; Colossians 1:16; Genesis 1:31 ) 2._____ After God had made all other creatures, he created man, male and female, with reasonable and immortal souls, rendering them fit unto that life to God for which they were created; being made after the image of God, in knowledge, righteousness, and true holiness; having the law of God written in their hearts, and power to fulfil it, and yet under a possibility of transgressing, being left to the liberty of their own will, which was subject to change.
( Genesis 1:27; Genesis 2:7; Ecclesiastes 7:29; Genesis 1:26; Romans 2:14, 15; Genesis 3:6 )
3._____ Besides the law written in their hearts, they received a command not to eat of the tree of knowledge of good and evil, which whilst they kept, they were happy in their communion with God, and had dominion over the creatures.
( Genesis 2:17; Genesis 1:26, 28 )

 

[WinBySurrender]

Please do not hijack this thread any longer, thank you.

I think that happened when you posted this:

It looks like you are making rhetorical statements but then you wrote "I like Paul's statement" so I then asked; "Give us an exact passage."

Still waiting.

No offense brother. I just read his post and yours and went on a search. My apologies.

 

[JM]

No problem Win. Thanks for the verse.

 

[JM]

Some history about this confession. (Authors name at the bottom of the article.)

_______________________________

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.

Without retracing the whole of English history concerning the events that culminated in the creation of the 1689 London Baptist Confession (hereafter known as the 1689 lbc), I will concentrate on specific events.

Under the rule of Charles I, the Puritans suffered. When Charles came to the throne in 1625, he suppressed the Purian's view of worship and forced the uniformity of religion. By 1642, after failing to improve upon the conditions among the population, supressing the freedom of worship and antagonizing Parliament, civil war erupted. From 1640-1648 there was a time of Presbyterian dominance, having the ruling power that controlled Parliament. During this time, the Baptists were viewed as 'dissenters' and the Presbyterians opposed dissent and religious freedom.

In 1643 when the Westminster Assembly convened, the Baptists were not only excluded but were (deliberately?) misunderstood and falsely accused by the Presbyterians.

In 1661 when Charles II came to the throne he issued a proclamation prohibiting unlawful and seditious meetings under the pretence of religious worship which became known as the Clarendon Code which was a series of acts issued from 1661-1665. Because Charles II aligned himself with the Church of England, even the Presbyterians were now beginning to face persecution as they forced upon the Baptists. In fact, even the Presbyterians were called 'dissenters' by the Church of England'.

In 1662 the Act of Uniformity was passed which sought to force a uniformity of religious worship and practice upon all, that is, all the Church of England viewed as 'dissenters'. It required full agreement with the article of the Church of England and the Book of Common Prayer by all ministers which led to the exclusion of Presbyterians, Baptists and Congregational pastors from their churches.

In 1664 the Conventicle Act was passed which prohibited anyone over six years old from being present at any worship service other than what the Church of England authorized. The penalty was imprisonment for the first two offences and the third offence banished one to America for a period of years. Appeal wasn't even a possibility.

In 1665 the Five-Mile Actwas passed which required noncomformist preachers to swear by oath they would not rebel or practice sediton against the King. Sedition being that whatever the King and/or the Church of England determined.

In 1670 the Second Conventicle Act was passed which gave authorities the power to arrest unlawful worshippers. Those who informed on these 'alleged' violaters received a reward for so doing.

In 1672 the Declaration of Indulgence brought about some rest from persecution. Strangley, Charles II removed all ecclesiastical laws against Dissenters, including Roman Catholics. Many were released from prison of whom was John Bunyan who had been imprisoned for the last twelve years.

However, in 1673 Parliament forced Charles II to withdraw the Declaration of Indulgence and passed the Test Act which reestablished persecution upon all dissenters again at which time John Bunyan returned to prison. It was during this time that Presbyterians and Baptists began to draw closer together, having suffered the same persecution for the same reason and being imprisoned in the same place at the same time. It is believed that at this time when the Baptists began desiring a more unified spirit with other various groups of dissenters the result was the drawing up of the Second London Confession in 1677 which was not signed until 1689.

In 1685 James II, a Roman Catholic, came to the throne. Religious persecution, civil disorder, attempts to murder James and rebellions abounded more severe than at any time before. Many dissenters were imprisoned or executed but these intense conditions ceased in April of 1687 when James issued (re-issued?) the Declaration of Indulgence which emptied the jails, ended persecution and brought relief to the dissenters. Finally, in 1689 the Toleration Act was passed under the reign of Mary (the Protestant daughter of James) and her husband, William of Orange. The Particular (Calvinistic) Baptists ment in 1689 and signed the Second London Confession as a direct result of the Toleration Act.


_________________
Sam Hughey

 

[His_disciple3]

You wrote a rather incoherent ramble;
It looks like you are making rhetorical statements but then you wrote "I like Paul's statement" so I then asked; "Give us an exact passage."

Still waiting.

these aren't statements but questions to you the one whose signature says this

"God's will, decree or purpose to justify his elect, is the eternal justification of them."
I have already given you the verse reference, you seek. could you please inform us of how if God elected before time begin and this election determines who is in and who is out, then how is it that the "elect is not already saved? either you are in or you are out, if you have salvation through "election ( are saved) then you are in, are you saying that it is possible the one of the elect could not wound up in Heaven? if you put your signature in the post then it becomes part of the post, it is not hi-jacking a post to comment on ones signature, and really now you should address the right guy and leave win alone. oh yeah and they make revolvers that hold more than one bullet now a days, so here is another silver bullet:

1 John 2:1-2
2 My little children, these things write I unto you, that ye sin not. And if any man sin, we have an advocate with the Father, Jesus Christ the righteous:
2 And he is the propitiation for our sins: and not for ours only, but also for the sins of the whole world.
KJV

 

[JM]

The passage you quote you misquote. You do not understand that "world" can have 7 different meanings and you missed the fact that if God's wrath has been removed from all (propitiation) then all will get to heaven after they die. Look up the word propitiation.

His Disciple, I asked nicely that you do not hijack this thread.

I posted:

This thread is about the London Baptist Confession of 1689. Not what is in my sig line. Please do not hijack this thread any longer, thank you. The verse sighted above will be further explained by the Confession when it teaches about secondary causes.

You are being rude by trying to change the subject to a quote in my sig and arguing about it.

 

[JM]

Chapter 5: Of Divine Providence

1._____ God the good Creator of all things, in his infinite power and wisdom doth uphold, direct, dispose, and govern all creatures and things, from the greatest even to the least, by his most wise and holy providence, to the end for the which they were created, according unto his infallible foreknowledge, and the free and immutable counsel of his own will; to the praise of the glory of his wisdom, power, justice, infinite goodness, and mercy.
( Hebrews 1:3; Job 38:11; Isaiah 46:10, 11; Psalms 135:6; Matthew 10:29-31; Ephesians 1:11 )

2._____ Although in relation to the foreknowledge and decree of God, the first cause, all things come to pass immutably and infallibly; so that there is not anything befalls any by chance, or without his providence; yet by the same providence he ordereth them to fall out according to the nature of second causes, either necessarily, freely, or contingently.
( Acts 2:23; Proverbs 16:33; Genesis 8:22 )

3._____ God, in his ordinary providence maketh use of means, yet is free to work without, above, and against them at his pleasure.
( Acts 27:31, 44; Isaiah 55:10, 11; Hosea 1:7; Romans 4:19-21; Daniel 3:27 )

4._____ The almighty power, unsearchable wisdom, and infinite goodness of God, so far manifest themselves in his providence, that his determinate counsel extendeth itself even to the first fall, and all other sinful actions both of angels and men; and that not by a bare permission, which also he most wisely and powerfully boundeth, and otherwise ordereth and governeth, in a manifold dispensation to his most holy ends; yet so, as the sinfulness of their acts proceedeth only from the creatures, and not from God, who, being most holy and righteous, neither is nor can be the author or approver of sin.
( Romans 11:32-34; 2 Samuel 24:1, 1 Chronicles 21:1; 2 Kings 19:28; Psalms 76;10; Genesis 1:20; Isaiah 10:6, 7, 12; Psalms 1:21; 1 John 2:16 )

5._____ The most wise, righteous, and gracious God doth oftentimes leave for a season his own children to manifold temptations and the corruptions of their own hearts, to chastise them for their former sins, or to discover unto them the hidden strength of corruption and deceitfulness of their hearts, that they may be humbled; and to raise them to a more close and constant dependence for their support upon himself; and to make them more watchful against all future occasions of sin, and for other just and holy ends. So that whatsoever befalls any of his elect is by his appointment, for his glory, and their good.
( 2 Chronicles 32:25, 26, 31; 2 Corinthians 12:7-9; Romans 8:28 )

6._____ As for those wicked and ungodly men whom God, as the righteous judge, for former sin doth blind and harden; from them he not only withholdeth his grace, whereby they might have been enlightened in their understanding, and wrought upon their hearts; but sometimes also withdraweth the gifts which they had, and exposeth them to such objects as their corruption makes occasion of sin; and withal, gives them over to their own lusts, the temptations of the world, and the power of Satan, whereby it comes to pass that they harden themselves, under those means which God useth for the softening of others.
( Romans 1:24-26, 28; Romans 11:7, 8; Deuteronomy 29:4; Matthew 13:12; Deuteronomy 2:30; 2 Kings 8:12, 13; Psalms 81:11, 12; 2 Thessalonians 2:10-12; Exodus 8:15, 32; Isaiah 6:9, 10; 1 Peter 2:7, 8 )

7._____ As the providence of God doth in general reach to all creatures, so after a more special manner it taketh care of his church, and disposeth of all things to the good thereof.
( 1 Timothy 4:10; Amos 9:8, 9; Isaiah 43:3-5 )

 

[His_disciple3]

well, if defending the Word is being rude then mark me as rude. and I am not hi jacking any thread, your opening statement brought calvinism into this thread:

Wiki:

The 1689 Baptist Confession of Faith was written by Particular Baptists, who held to a Calvinistic Soteriology in England to give a formal expression of their Christian faith from a Baptist perspective. This confession, like The Westminster Confession of Faith (1646) and the Savoy Declaration (1658), was written by Puritans who were concerned that their particular church organisation reflect what they perceived to be Biblical teaching.

 

[His_disciple3]

The passage you quote you misquote. You do not understand that "world" can have 7 different meanings and you missed the fact that if God's wrath has been removed from all (propitiation) then all will get to heaven after they die. Look up the word propitiation.

His Disciple, I asked nicely that you do not hijack this thread.

I posted:

This thread is about the London Baptist Confession of 1689. Not what is in my sig line. Please do not hijack this thread any longer, thank you. The verse sighted above will be further explained by the Confession when it teaches about secondary causes.

You are being rude by trying to change the subject to a quote in my sig and arguing about it.

I am not misquoting anything I gave you scriptures, you are the one that has to say that the WORD OF GOD don't mean what it says, I didn't inspired the Word of God I didn't even pen the Word of God. so if the WORD says the Whole world then you can add any seven of the worlds you want, but the Word say the Whole World, I don't see what the defintion of the word changing any meaning of the scripture< but here look for yourself:


Webster's Revised Unabridged Dictionary (1913 + 1828)

ARTFL > Webster's Dictionary > Searching for propitiation:
Displaying 1 result(s) from the 1828 edition:

PROPITIATION, n. propisia''shon.
1. The act of appeasing wrath and conciliating the favor of an offended person; the act of making propitious.
2. In theology, the atonement or atoning sacrifice offered to God to assuage his wrath and render him propitious to sinners. Christ is the propitiation for the sins of men. Rom.3. 1 John 2.

 

[JM]

The definition from Websters' is excellent, thank you for proving my point.



<staff edit> The word propitiation itself proves the Calvinist understanding to be correct.



If the wrath of God is removed from the whole world, look at the definition you posted, then no one will suffer punishment. <staff edit>

You are grand standing "I am defending the word, yadayada!"

<staff edit>


This thread is about the Confession of faith, not about creating a polemic argument between Calvinism and Arminianism. I posted some information about the Confession and yes it is Calvinistic.
Chapter 6: Of the Fall of Man, Of Sin, And of the Punishment Thereof

1._____ Although God created man upright and perfect, and gave him a righteous law, which had been unto life had he kept it, and threatened death upon the breach thereof, yet he did not long abide in this honour; Satan using the subtlety of the serpent to subdue Eve, then by her seducing Adam, who, without any compulsion, did willfully transgress the law of their creation, and the command given unto them, in eating the forbidden fruit, which God was pleased, according to his wise and holy counsel to permit, having purposed to order it to his own glory.
( Genesis 2:16, 17; Genesis 3:12,13; 2 Corinthians 11:3 ) 2._____ Our first parents, by this sin, fell from their original righteousness and communion with God, and we in them whereby death came upon all: all becoming dead in sin, and wholly defiled in all the faculties and parts of soul and body.
( Romans 3:23; Romans 5:12, etc; Titus 1:15; Genesis 6:5; Jeremiah 17:9; Romans 3:10-19 )
3._____ They being the root, and by God's appointment, standing in the room and stead of all mankind, the guilt of the sin was imputed, and corrupted nature conveyed, to all their posterity descending from them by ordinary generation, being now conceived in sin, and by nature children of wrath, the servants of sin, the subjects of death, and all other miseries, spiritual, temporal, and eternal, unless the Lord Jesus set them free.
( Romans 5:12-19; 1 Corinthians 15:21, 22, 45, 49; Psalms 51:5; Job 14:4; Ephesians 2:3; Romans 6:20 Romans 5:12; Hebrews 2:14, 15; 1 Thessalonians 1:10 )
4._____ From this original corruption, whereby we are utterly indisposed, disabled, and made opposite to all good, and wholly inclined to all evil, do proceed all actual transgressions.
( Romans 8:7; Colossians 1:21; James 1:14, 15; Matthew 15:19 )
5._____ The corruption of nature, during this life, doth remain in those that are regenerated; and although it be through Christ pardoned and mortified, yet both itself, and the first motions thereof, are truly and properly sin.
( Romans 7:18,23; Ecclesiastes 7:20; 1 John 1:8; Romans 7:23-25; Galatians 5:17 )

 

[DeaconDean]

Bob Burridge writes:

1 John 2:2 is talking about Jesus Christ when it says, ” … he is the propitiation for our sins: and not for ours only, but also for the sins of the whole world.”

This verse isn’t saying that the sins of all people were covered by the work of Christ. It corrects an error. Some Jews thought they were the only ones to have a Propitiator. Here John says that Jesus wasn’t just the propitiation for the Jews. He is the only propitiation God provides for the whole race of humans. This included even those who were not Jews. Not all Jews were included in the work of the Savior, but not all non-Jews were included either. The point is that all people from all the nations of the world need to turn to him as the only possible propitiation for sin. There is no other hope.

The Meaning of Propitiation

God Bless

Till all are one.

 

[JM]

Chapter 7: Of God's Covenant

1._____ The distance between God and the creature is so great, that although reasonable creatures do owe obedience to him as their creator, yet they could never have attained the reward of life but by some voluntary condescension on God's part, which he hath been pleased to express by way of covenant.
( Luke 17:10; Job 35:7,8 ) 2._____ Moreover, man having brought himself under the curse of the law by his fall, it pleased the Lord to make a covenant of grace, wherein he freely offereth unto sinners life and salvation by Jesus Christ, requiring of them faith in him, that they may be saved; and promising to give unto all those that are ordained unto eternal life, his Holy Spirit, to make them willing and able to believe.
( Genesis 2:17; Galatians 3:10; Romans 3:20, 21; Romans 8:3; Mark 16:15, 16; John 3:16; Ezekiel 36:26, 27; John 6:44, 45; Psalms 110:3 )
3._____ This covenant is revealed in the gospel; first of all to Adam in the promise of salvation by the seed of the woman, and afterwards by farther steps, until the full discovery thereof was completed in the New Testament; and it is founded in that eternal covenant transaction that was between the Father and the Son about the redemption of the elect; and it is alone by the grace of this covenant that all the posterity of fallen Adam that ever were saved did obtain life and blessed immortality, man being now utterly incapable of acceptance with God upon those terms on which Adam stood in his state of innocency.
( Genesis 3:15; Hebrews 1:1; 2 Timothy 1:9; Titus 1:2; Hebrews 11;6, 13; Romans 4:1, 2, &c.; Acts 4:12; John 8:56 )

 

[JM]

A. W. Pink, "The covenants occupy no subordinate place on the pages of divine revelation, as even a superficial perusal of Scripture will show. The word covenant is found no fewer than twenty-five times in the very first book of the Bible; and occurs again scores of times in the remaining books of the Pentateuch, in the Psalms and in the Prophets. Nor is the word inconspicuous in the New Testament. When instituting the great memorial of His death, the Savior said, This cup is the new covenant in my blood (Luke 22:20). When enumerating the special blessings which God had conferred on the Israelites, Paul declared that to them belonged the covenants (Rom. 9:4). To the Galatians he expounded the two covenants (4:24-31). The Ephesian saints were reminded that in their unregenerate days they were strangers to the covenants of promise. The entire Epistle to the Hebrews is an exposition of the better covenant of which Christ is mediator (8:6).

Salvation through Jesus Christ is according to the determinate counsel and foreknowledge of God (Acts 2:23), and He was pleased to make known His eternal purpose of mercy unto the fathers, in the form of covenants, which were of different characters and revealed at various times. These covenants enter into the very nature, and pervade with their peculiar qualities, the whole system of divine truth. They have an intimate connection with each other and a common relation to a single purpose, being, in fact, so many successive stages in the unfolding of the scheme of divine grace. They treat the divine side of things, disclosing the source from which all blessings come to men, and making known the channel (Christ) through which they flow to them. Each one reveals some new and fundamental aspect of truth, and in considering them in their Scriptural order we may clearly perceive the progress of revelation which they respectively indicated. They set forth the great design of God accomplished by the redeemer of His people.

It has been well pointed out that “it is very obvious that because God is an intelligence He must have a plan. If He be an absolutely perfect intelligence, desiring and designing nothing but good; if He be an eternal and immutable intelligence, His plan must be one, eternal, all-comprehensive, immutable; that is, all things from His point of view must constitute one system and sustain a perfect logical relation in all its parts. Nevertheless, like all other comprehensive systems it must itself be composed of an infinite number of subordinate systems. In this respect it is like these heavens which He has made, and which He has hung before our eyes, as a type and pattern of His mode of thinking and planning in all providence."

 

[His_disciple3]

Bob Burridge writes:



The Meaning of Propitiation

God Bless

Till all are one.

so I guess that ALL have sinned and come short of the Glory of God, doesn't mean "ALL" either and I suppose you are going to tell us next the every knee will bow don't mean every knee!

 

[JM]

so I guess that ALL have sinned and come short of the Glory of God, doesn't mean "ALL" either and I suppose you are going to tell us next the every knee will bow don't mean every knee!

Hey, all means all all the time so we are all going to heaven. Jesus paid the price for all of our sins, everyone of us...and all of sins includes the sin of unbelief.

Awesome!

No need to preach the Gospel now because it'll all work out in the end.

Or are you going to tell me all doesn't mean all all the time?

 

[WinBySurrender]

Hey, all means all all the time so we are all going to heaven.

Complete (deliberate?) misrepresentation of the viewpoint that allows the Greek to say what the Greek says.

 

[JM]

Complete (deliberate?) misrepresentation of the viewpoint that allows the Greek to say what the Greek says.

Ahhhh, so you agree with me. The context in which the word is used is important to determine the meaning of the verse? Good. I was using sarcasm to teach this.

 

[His_disciple3]

Hey, all means all all the time so we are all going to heaven. Jesus paid the price for all of our sins, everyone of us...and all of sins includes the sin of unbelief.

Awesome!

No need to preach the Gospel now because it'll all work out in the end.

Or are you going to tell me all doesn't mean all all the time?

nope that's your job, saying the Bible don't say what it says

Isaiah 45:22
22 Look unto me, and be ye saved, all the ends of the earth: for I am God, and there is none else.
KJV

 

[JM]

Hey, all means all all the time so we are all going to heaven. Jesus paid the price for all of our sins, everyone of us...and all of sins includes the sin of unbelief.

Awesome!

No need to preach the Gospel now because it'll all work out in the end.

Or are you going to tell me all doesn't mean all all the time?

 

[JM]

Chapter 8: Of Christ the Mediator

1._____ It pleased God, in His eternal purpose, to choose and ordain the Lord Jesus, his only begotten Son, according to the covenant made between them both, to be the mediator between God and man; the prophet, priest, and king; head and saviour of the church, the heir of all things, and judge of the world; unto whom he did from all eternity give a people to be his seed and to be by him in time redeemed, called, justified, sanctified, and glorified.
( Isaiah 42:1; 1 Peter 1:19, 20; Acts 3:22; Hebrews 5:5, 6; Psalms 2:6; Luke 1:33; Ephesians 1:22, 23; Hebrews 1:2; Acts 17:31; Isaiah 53:10; John 17:6; Romans 8:30 ) 2._____ The Son of God, the second person in the Holy Trinity, being very and eternal God, the brightness of the Father's glory, of one substance and equal with him who made the world, who upholdeth and governeth all things he hath made, did, when the fullness of time was come, take upon him man's nature, with all the essential properties and common infirmities thereof, yet without sin; being conceived by the Holy Spirit in the womb of the Virgin Mary, the Holy Spirit coming down upon her: and the power of the Most High overshadowing her; and so was made of a woman of the tribe of Judah, of the seed of Abraham and David according to the Scriptures; 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.
( John 1:14; Galatians 4;4; Romans 8:3; Hebrews 2:14, 16, 17; Hebrews 4:15; Matthew 1:22, 23; Luke 1:27, 31, 35; Romans 9:5; 1 Timothy 2:5 )
3._____ The Lord Jesus, in his human nature thus united to the divine, in the person of the Son, was sanctified and anointed with the Holy Spirit above measure, having in Him all the treasures of wisdom and knowledge; in whom it pleased the Father that all fullness should dwell, to the end that being holy, harmless, undefiled, and full of grace and truth, he might be throughly furnished to execute the office of mediator and surety; which office he took not upon himself, but was thereunto called by his Father; who also put all power and judgement in his hand, and gave him commandment to execute the same.
( Psalms 45:7; Acts 10:38; John 3:34; Colossians 2:3; Colossians 1:19; Hebrews 7:26; John 1:14; Hebrews 7:22; Hebrews 5:5; John 5:22, 27; Matthew 28:18; Acts 2:36 )
4._____ This office the Lord Jesus did most willingly undertake, which that he might discharge he was made under the law, and did perfectly fulfil it, and underwent the punishment due to us, which we should have borne and suffered, being made sin and a curse for us; enduring most grievous sorrows in his soul, and most painful sufferings in his body; was crucified, and died, and remained in the state of the dead, yet saw no corruption: on the third day he arose from the dead with the same body in which he suffered, with which he also ascended into heaven, and there sitteth at the right hand of his Father making intercession, and shall return to judge men and angels at the end of the world.
( Psalms 40:7, 8; Hebrews 10:5-10; John 10:18; Gal 4:4; Matthew 3:15; Galatians 3:13; Isaiah 53:6; 1 Peter 3:18; 2 Corinthians 5:21; Matthew 26:37, 38; Luke 22:44; Matthew 27:46; Acts 13:37; 1 Corinthians 15:3, 4; John 20:25, 27; Mark 16:19; Acts 1:9-11; Romans 8:34; Hebrews 9:24; Acts 10:42; Romans 14:9, 10; Acts 1:11; 2 Peter 2:4 )
5._____ 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.
( Hebrews 9:14; Hebrews 10:14; Romans 3:25, 26; John 17:2; Hebrews 9:15 )