London Baptist Confession of Faith (1689)
AN APPENDIX
Whosoever reads, and impartially considers what we have in our
forgoing confession declared, may readily perceive, That we do not only concenter
with all other true Christians on the Word of God (revealed in the Scriptures of
truth) as the foundation and rule of our faith and worship. But that we have also
industriously endeavoured to manifest, That in the fundamental Articles of Christianity
we mind the same things, and have therefore expressed our belief in the same words,
that have on the like occasion been spoken by other societies of Christians before
us.
This we have done, That those who are desirous to know the principles
of Religion which we hold and practise, may take an estimate from our selves (who
jointly concur in this work) and may not be misguided, either by undue reports;
or by the ignorance or errors of particular persons, who going under the same name
with our selves, may give an occasion of scandalizing the truth we profess.
And although we do differ from our brethren who are Paedobaptists;
in the subject and administration of Baptisme, and such other circumstances as have
a necessary dependence on our observance of that Ordinance, and do frequent our
own assemblies for our mutual edification, and discharge of those duties, and services
which we owe unto God, and in his fear to each other: yet we would not be from hence
misconstrued, as if the discharge of our own consciences herein, did any wayes disoblige or alienate our affections, or conversation from any others that fear the Lord;
but that we may and do as we have opportunity participate of the labors of those,
whom God hath indued with abilities above our selves, and qualified, and called
to the Ministry of the Word, earnestly desiring to approve our selves to
be such, as follow after peace with holyness, and therefore we alwaies keep that
blessed Irenicum, or healing Word of the Apostle before our eyes;
if in any thing ye be otherwise minded, God shall reveal even this unto you; nevertheless
whereto we have already attained; let us walk by the same rule, let us mind the
same thing, Phil 3. v. 15, 16.
Let it not therefore be judged of us (because much hath been written
on this subject, and yet we continue this our practise different from others) that
it is out of obstinacy, but rather as the truth is, that we do herein according
to the best of our understandings worship God, out of a pure mind yielding obedience
to his precept, in that method which we take to be most agreeable to the Scriptures
of truth, and primitive practise.
It would not become us to give any such intimation, as should
carry a semblance that what we do in the service of God is with a doubting conscience,
or with any such temper of mind that we do thus for the present, with a reservation
that we will do otherwise hereafter upon more mature deliberation; nor have we any
cause so to do, being fully perswaded, that what we do is agreeable to the will
of God. Yet we do heartily propose this, that if any of the Servants of our Lord
Jesus shall, in the Spirit of meekness, attempt to convince us of any mistake either
in judgement or practise, we shall diligently ponder his arguments; and accompt
him our chiefest friend that shall be an instrument to convert us from any error
that is in our ways, for we cannot wittingly do any thing against the truth, but
all things for the truth.
And therefore we have indeavoured seriously to consider, what
hath been already offered for our satisfaction in this point; and are loth to say
any more lest we should be esteemed desirous of renewed contests thereabout: yet
forasmuch as it may justly be expected that we shew some reason, why we cannot acquiesce
in what hath been urged against us; we shall with as much brevity as may consist
with plainness, endeavour to satisfie the expectation of those that shall peruse
what we now publish in this matter also.
1. As to those Christians who consent with us, That Repentance
from dead works, and Faith towards God, and our Lord Jesus Christ, is required in
persons to be Baptized; and do therefore supply the defect of the (infant being
uncapable of making confession of either) by others who do undertake these things
for it. Although we do find by Church history that this hath been a very antient
practise; yet considering, that the same Scripture which does caution us against
censuring our brother, with whom we shall all stand before the judgment seat of
Christ, does also instruct us, That every one of us shall give an accompt of
himself to God, and whatsoever is not of Faith is Sin.
Rom. 14:4, 10, 12, 23. Therefore we cannot for our own parts be perswaded
in our own minds, to build such a practise as this, upon an unwritten tradition:
But do rather choose in all points of Faith and Worship, to have recourse to the
holy Scriptures, for the information of our judgment, and regulation of our practise;
being well assured that a conscientious attending thereto, is the best way to prevent,
and rectifie our defects and errors. 2 Tim.
3.16,17. And if any such case happen to be debated between Christians,
which is not plainly determinable by the Scriptures, we think it safest to leave
such things undecided until the second coming of our Lord Jesus; as they did in
the Church of old, until there should arise a Priest with Urim and Thummim,
that might certainly inform them of the mind of God thereabout,
Ezra 2.62,63.
2. As for those our Christian brethren who do ground their arguments
for Infants baptism, upon a presumed faederal Holiness, or Church-Membership, we
conceive they are deficient in this, that albeit this Covenant-Holiness and Membership
should be as is supposed, in reference unto the Infants of Believers; yet no command
for Infant baptism does immediately and directly result from such a quality, or
relation.
All instituted Worship receives its sanction from the precept,
and is to be thereby governed in all the necessary circumstances thereof.
So it was in the Covenant that God made with Abraham and
his Seed. The sign whereof was appropriated only to the Male, notwithstanding that
the female seed as well as the Male were comprehended in the Covenant and part of
the Church of God; neither was this sign to be affixed to any Male Infant till he
was eight dayes old, albeit he was within the Covenant from the first moment of
his life; nor could the danger of death, or any other supposed necessity, warrant
the circumcising of him before the set time, nor was there any cause for it; the
commination of being cut off from his people, being only upon the neglect, or contempt
of the precept.
Righteous Lot was nearly related to Abraham in the
flesh, and contemporary with him, when this Covenant was made; yet inasmuch as he
did not descend from his loynes, nor was of his houshold family (although he was
of the same houshold of faith with Abraham) yet neither Lot himself
nor any of his posterity (because of their descent from him) were signed with the
signature of this Covenant that was made with Abraham and his seed.
This may suffice to shew, that where there was both an expresse
Covenant, and a sign thereof (such a Covenant as did separate the persons with whom
it was made, and all their off-spring from all the rest of the world, as a people
holy unto the Lord, and did constitute them the visible Church of God, (though not
comprehensive of all the faithful in the world) yet the sign of this Covenant was
not affixed to all the persons that were within this Covenant, nor to any of them
till the prefixt season; nor to other faithful servants of God, that were not of
descent from Abraham. And consequently that it depends purely upon the will
of the Law-giver, to determine what shall be the sign of his Covenant, unto whom,
at what season, and upon what terms, it shall be affixed.
If our brethren do suppose baptism to be the seal of the Covenant
which God makes with every beleiver (of which the Scriptures are altogether silent)
it is not our concern to contend with them herein; yet we conceive the seal of that
Covenant is the indwelling of the Spirit of Christ in the particular and individual
persons in whom he resides, and nothing else, neither do they or we suppose that
baptism is in any such manner substituted in the place of circumcision, as to have
the same (and no other) latitude, extent, or terms, then circumcision had; for that
was suited only for the Male children, baptism is an ordinance suited for every
beleiver, whether male, or femal. That extended to all the males that were born
in Abrahams house, or bought with his money, equally with the males that
proceeded from his own loynes; but baptisme is not so far extended in any true Christian
Church that we know of, as to be administred to all the poor infidel servants, that
the members thereof purchase for their service, and introduce into their families;
nor to the children born of them in their house.
But we conceive the same parity of reasoning may hold for the
ordinance of baptism as for that of circumcision; Exodus 12.49. viz.
one law for the stranger, as for the home born: If any desire to be admitted to
all the ordinances, and priviledges of Gods house, the door is open; upon the same
terms that any one person was ever admitted to all, or any of those priviledges,
that belong to the Christian Church; may all persons of right challenge the like
admission.
As for that text of Scripture,
Rom. 4.11. He received circumcision a seal of the righteousness of
the faith which he had yet being uncircumcised; we conceive if the Apostles
scope in that place be duly attended to, it will appear that no argument can be
taken from thence to inforce Infant baptism; and forasmuch as we find a full and
fair account of those words given by the learned Dr. Lighfoot (a man not
to be suspected of partiality in this controversie) in his Hor. Hebrai,
on the I Cor. 7.19. p.42,
43. we shall transcribe his words at large, without any comment of our own upon
them.
Circumcision is nothing, if we respect the time, for now it was
without use, that end of it being especially fulfilled; for which it had been instituted:
this end the Apostle declares in these words, Rom. 4.11.
????????. But I fear that by most translations
they are not sufficiently suited to the end of circumcision, and the scope of the
Apostle whilst something of their own is by them inserted.
And after the Doctor hath represented diverse versions of the
words agreeing for the most part in sense with that which we have in our Bibles
he thus proceeds.
Other versions are to the same purpose; as if circumcision was
given to Abraham for a Seal of that Righteousness which he had being yet
uncircumcised, which we will not deny to be in some sense true, but we believe that
circumcision had chiefly a far different respect.
Give me leave thus to render the words; And he received the
sign of circumcision, a seal of the Righteousness of Faith, which was to be in the
uncircumcision, Which was to be (I say) not which had been, not that
which Abraham had whilst he was yet uncircumcised; but that which his uncircumcised
seed should have, that is the Gentiles, who in time to come should imitate the faith
of Abraham.
Now consider well on what occasion circumcision was instituted
unto Abraham, setting before thine eyes the history thereof,
Gen. 17.
This promise is first made unto him, Thou shalt be the Father
of many Nations (in what sense the Apostle explaineth in that chapter) and then
there is subjoined a double seal for the confirmation of the thing, to wit, the
change of the name Abram into Abraham, and the institution of circumcision.
v4. Behold as for me, my Covenant is with thee, and thou shalt be the Father
of many Nations. Wherefore was his name called Abraham? for the sealing
of this promise. Thou shalt be the Father of many Nations. And wherefore
was circumcision instituted to him? For the sealing of the same promise. Thou
shalt be the Father of many Nations. So that this is the sense of the Apostle;
most agreeable to the institution of circumcision; he received the sign of circumcision,
a seal of the Righteousness of Faith which in time to come the uncircumcision (or
the Gentiles) should have and obtain.
Abraham had a twofold seed, natural, of the Jews;
and faithful, of the believing Gentiles: his natural seed was signed with
the sign of circumcision, first indeed for the distinguishing of them from all other
Nations whilst they as yet were not the seed of Abraham, but especially for
the memorial of the justification of the Gentiles by faith, when at length they
should become his seed. Therefore circumcision was of right to cease, when the Gentiles
were brought in to the faith, forasmuch as then it had obtained its last and chief
end, & thenceforth circumcision is nothing.
Thus far he, which we earnestly desire may be seriously weighed,
for we plead not his authority, but the evidence of truth in his words.
3. Of whatsoever nature the holiness of the children mentioned,
1 Cor. 7.12. be, yet they who do conclude that all such children
(whether Infants or of riper years) have from hence an immediate right to baptism,
do as we conceive put more into the conclusion, then will be found in the premisses.
For although we do not determine positively concerning the Apostles
scope in the holiness here mentioned, so as to say it is this, or that, and no other
thing; Yet it is evident that the Apostle does by it determine not only the lawfulness
but the expedience also of a beleivers cohabitation with an unbeliever, in the state
of marriage.
And we do think that although the Apostles asserting of the unbelieving
yokefellow to be sanctified by the believer, should carry in it somewhat more then
is in the bare marriage of two infidels, because although the marriage covenant
have a divine sanction so as to make the wedlock of two unbelievers a lawful action,
and their conjunction and cohabitation in that respect undefiled, yet there might
be no ground to suppose from thence, that both or either of their persons are thereby
sanctified; and the Apostle urges the cohabitation of a believer with an infidel
in the state of wedlock from this ground that the unbelieving husband is sanctified
by the believing wife; nevertheless here you have the influence of a believers faith
ascending from an inferior to a superior relation; from the wife to the husband
who is her head, before it can descend to their off-spring. And therefore
we say, whatever be the nature or extent of the holiness here intended, we conceive
it cannot convey to the children an immediate right to baptism; because it would
then be of another nature, and of a larger extent, then the root, and original from
whence it is derived, for it is clear by the Apostles argument that holiness cannot
be derived to the child from the sanctity of one parent only, if either father or
mother be (in the sense intended by the Apostle) unholy or unclean, so will the
child be also, therefore for the production of an holy seed it is necessary that
both the Parents be sanctified; and this the Apostle positively asserts in the first
place to be done by the beleiving parent, although the other be an unbeliever; and
then consequentially from thence argues, the holiness of their children. Hence it
follows, that as the children have no other holiness then what they derive from
both their Parents; so neither can they have any right by this holiness to any spiritual
priviledge but such as both their Parents did also partake of: and therefore if
the unbelieving Parent (though sanctified by the believing Parent) have not thereby
a right to baptism, neither can we concieve, that there is any such priviledge,
derived to the children by their birth-holiness.
Besides if it had been the usual practice in the Apostles dayes
for the father or mother that did beleive, to bring all their children with them
to be baptised; then the holiness of the beleiving Corinthians children,
would not at all have been in question when this Epistle was written; but might
have been argued from their passing under that ordinance, which represented their
new birth, although they had derived no holiness from their Parents, by their first
birth; and would have layen as an exception against the Apostles inference, else
were your Children unclean, &c. But of the sanctification of all the children
of every beleiver by this ordinance, or any other way, then what is beforementioned,
the Scripture is altogether silent.
This may also be added; that if this birth holiness do qualifie
all the children of every believer, for the ordinance of baptism; why not for all
other ordinances? for the Lords Supper as was practiced for a long time together?
for if recourse be had to what the Scriptures speak generally of this subject; it
will be found, that the same qualities which do intitle any person to baptism, do
so also for the participation of all the Ordinances, and priviledges of the house
of God, that are common to all believers.
Whosoever can and does interrogate his good Conscience towards
God when he is baptised (as every one must do that makes it to himself a sign of
Salvation) is capable of doing the same thing, in every other act of worship that
he performs.
4. The arguments and inferences that are usually brought for,
or against Infant baptism from those few instances which the Scriptures afford us
of whole families being baptised; are only conjectural; and therefore cannot of
themselves, be conclusive on either hand: yet in regard most that treat on this
subject for Infant baptism, do (as they conceive) improve these instances to the
advantage of their argument: we think it meet (in like manner as in the cases before
mentioned so in this) to shew the invalidity of such inferences.
Cornelius worshipped God with all his house, the Jaylor,
and Crispus the chief ruler of the Synagogue, believed God with each of
their houses. The houshold of Stephanus addicted themselves to the
Ministry of the Saints: so that thus far Worshipping, and Believing
runs parallel with Baptism. And if Lydia, had been a married person,
when she believed, it is probable her husband would also have been named by the
Apostle, as in like cases, inasmuch as he would have been not only a part, but the
head of that baptised houshold.
Who can assign any probable reason, why the Apostle should make
mention of four or five housholds being baptised and no more? or why he does so
often vary in the method of his salutations, Rom. 1. 6. sometimes mentioning
only particular persons of great note, other times such, and the Church in their
house? the Saints that were with them; and them belonging to Narcissus, who
were in the Lord; thus saluting either whole families, or part of families, or only
particular persons in families, considered as they were in the Lord, for if it had
been an usual practise to baptize all children, with their parents; there were then
many thousands of the Jews which believed, and a great number of the Gentiles, in
most of the principle Cities in the World, and among so many thousands, it is more
then probable there would have been some thousands of housholds baptised; why then
should the Apostle in this respect signalize one family of the Jews and three or
four of the Gentiles, as particular instances in a case that was common? whoever
supposes that we do willfully debar our children, from the benefit of any promise,
or priviledge, that of right belongs to the children of believing parents; they
do entertain over severe thoughts of us: to be without natural affections is one
of the characters of the worst of persons; in the worst of times. Wee do freely
confesse our selves guilty before the Lord, in that we have not with more circumspection
and diligence train’d up those that relate to us in the fear of the Lord; and do
humbly and earnestly pray, that our omissions herein may be remitted, and that they
may not redound to the prejudice of our selves, or any of ours: but with respect
to that duty that is incumbent on us, we acknowledge our selves obliged by the precepts
of God, to bring up our children in the nurture and admonition of the Lord, to teach
them his fear, both by instruction and example; and should we set light by this
precept, it would demonstrate that we are more vile then the unnatural Heathen,
that like not to retain God in their knowledge, our baptism might then be justly
accompted, as no baptism to us.
There are many special promises that do incourage us as well as
precepts, that do oblige us to the close pursuit of our duty herein: that God whom
we serve, being jealous of his Worship, threatens the visiting of the Fathers transgression
upon the children to the third and fourth generation of them that hate him: yet
does more abundantly extend his mercy, even to thousands (respecting the offspring
and succeding generations) of them that love him, and keep his commands.
When our Lord rebuked his disciples for prohibiting the access
of little children that were brought to him, that he might pray over them, lay his
hands upon them, and blesse them, does declare, that of such is the Kingdom of
God. And the Apostle Peter in answer to their enquiry, that desired to
know what they must do to be saved, does not only instruct them in the necessary
duty of repentance and baptism; but does also thereto encourage them, by that promise
which had reference both to them, and their children; if our Lord Jesus in the forementioned
place, do not respect the qualities of children (as elsewhere) as to their meekness,
humility, and sincerity, and the like; but intend also that those very persons and
such like, appertain to the Kingdom of God, and if the Apostle Peter in mentioning
the aforesaid promise, do respect not only the present and succeeding generations
of those Jews, that heard him, (in which sense the same phrase doth occurre in Scripture)
but also the immediate off-spring of his auditors; whether the promise relate to
the gift of the Holy Spirit, or of eternal life, or any grace, or priviledge tending
to the obtaining thereof; it is neither our concerne nor our interest to confine
the mercies, and promises of God, to a more narrow, or lesse compasse then he is
pleased gratiously to offer and intend them; nor to have a light esteem of them;
but are obliged in duty to God, and affection to our children; to plead earnestly
with God and use our utmost endeavours that both our selves, and our off-spring
may be partakers of his Mercies and gracious Promises: yet we cannot from either
of these texts collect a sufficient warrant for us to baptize our children before
they are instructed in the principles of the Christian Religion.
For as to the instance in little children, it seems by the disciples
forbidding them, that they were brought upon some other account, not so frequent
as Baptism must be supposed to have been, if from the beginning believers children
had been admitted thereto: and no account is given whether their parents were baptised
believers or not; and as to the instance of the Apostle; if the following words
and practice, may be taken as an interpretation of the scope of that promise we
cannot conceive it does refer to infant baptism, because the text does presently
subjoyn; Then they that gladly received the word were baptised.
That there were some believing children of believing parents in
the Apostles dayes is evident from the Scriptures, even such as were then in ther
fathers family, and under their parents tuition, and education; to whom the Apostle
in several of his Epistles to the Churches, giveth commands to obey their parents
in the Lord; and does allure their tender years to hearken to this precept, by reminding
them that it is the first command with promise.
And it is recorded by him for the praise of Timothy, and
encouragement of parents betimes to instaruct, and children early to attend to godly
instruction, that ??? ??????? from a child,
he had known the holy Scriptures.
The Apostle John rejoyced greatly when he found of the
children of the Elect Lady walking in the truth; and the children of her Elect Sister
joyn with the Apostle in his salutation.
But that this was not generally so, that all the children of believers
were accounted for believers (as they would have been if they had been all baptised)
may be collected from the character which the Apostle gives of persons fit to be
chosen to Eldership in the Church which was not common to all believers; among others
this is expressely one, viz. If there be any having believing, or faithful
children, not accused of Riot or unruly; and we may from the Apostles writings
on the same subject collect the reason of this qualification, viz. That in
case the person designed for this office to teach and rule in the house of God,
had children capable of it; there might be first a proof of his ability, industry,
and successe in this work in his own family; and private capacity, before he was
ordained to the exercise of this authority in the Church, in a publick capacity,
as a Bishop in the house of God.
These things we have mentioned as having a direct reference unto
the controversie between our brethren and us; other things that are more abstruse
and prolix, which are frequently introduced into this controversie, but do not necessarily
concern it, we have purposely avoided; that the distance between us and our brethren
may not be by us made more wide; for it is our duty, and concern so far as is possible
for us (retaining a good conscience towards God) to seek a more entire agreement
and reconciliation with them.
We are not insenible that as to the order of Gods house, and entire
communion therein there are some things wherein we (as well as others) are not at
a full accord among our selves, as for instance; the known principle, and state
of the consciences of diverse of us, that have agreed in this Confession is such;
that we cannot hold Church-communion, with any other then Baptized-believers, and
Churches constituted of such; yet some others of us have a greater liberty and freedom
in our spirits that way; and therefore we have purposely omitted the mention of
things of that nature, that we might concurre, in giving this evidence of our agreement,
both among our selves, and with other good Christians, in those important articles
of the Christian Religion, mainly insisted on by us: and this notwithstanding we
all esteem it our chief concern, both among our selves, and all others that in every
place call upon the name of the Lord Jesus Christ our Lord, both theirs and ours,
and love him in sincerity, to endeavour to keep the unity of the Spirit, in the
bond of peace; and in order thereunto, to exercise all lowliness and meekness, with
long-suffering, forbearing one another in love.
And we are perswaded if the same method were introduced into frequent
practice between us and our Christian friends who agree with us in all the fundamental
articles of the Christian faith (though they do not so in the subject and administration
of baptism) it would soon beget a better understanding, and brotherly affection
between us.
In the beginning of the Christian Church, when the doctrine of
the baptism of Christ was not universally understood, yet those that knew
only the baptism of John, were the Disciples of the Lord Jesus; and Apollos
an eminent Minister of the Gospel of Jesus.
In the beginning of the reformation of the Christian Church, and
recovery from that Egyptian darkness wherein our forefathers for many generations
were held in bondage; upon recourse had to the Scriptures of truth, different apprehensions
were conceived, which are to this time continued, concerning the practise of this
Ordinance.
Let not our zeal herein be misinterpreted: that God whom we serve
is jealous of his worship. By his gracious providence the Law thereof, is continued
amongst us; and we are forewarned by what hapned in the Church of the Jews, that
it is necessary for every generation, and that frequently in every generation to
consult the divine oracle, compare our worship with the rule, and take heed to what
doctrines we receive and practise.
If the ten commands exhibited in the popish Idolatrous service
books had been received as the entire law of God, because they agree in number with
his ten commands, and also in the substance of nine of them; the second Commandment
forbidding Idolatry had been utterly lost.
If Ezra and Nehemiah had not made a diligent search
into the particular parts of Gods law, and his worship; the Feast of Tabernacles
(which for many centuries of years, had not been duly observed, according to the
institution, though it was retained in the general notion) would not have been kept
in due order.
So may it be now as to many things relating to the service of
God, which do retain the names proper to them in their first institution, but yet
through inadvertency (where there is no sinister design) may vary in their circumstances,
from their first institution. And if by means of any antient defection, or of that
general corruption of the service of God, and interruption of his true worship,
and persecution of his servants by the Antichristian Bishop of Rome, for
many generations; those who do consult the Word of God, cannot yet arrive at a full
and mutual satisfaction among themselves, what was the practise of the primitive
Christian Church, in some points relating to the Worship of God: yet inasmuch
as these things are not of the essence of Christianity, but that we agree in the
fundamental doctrines thereof, we do apprehend, there is sufficient ground to lay
aside all bitterness and prejudice, and in the spirit of love and meekness to imbrace
and own each other therein; leaving each other at liberty to perform such other
services, (wherein we cannot concur) apart unto God, according to the best of our
understanding.
FINIS
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