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Comparison of 1644 Chapter 3
With 1689 Chapter
3 of God's Decree
London Baptist Confessions of Faith
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It is well known that the 1689 Confession of
Faith is a Baptist version of the Presbyterian 1646 Westminster
Confession of Faith. It is also generally regarded that the
1644 Confession of Faith is of strict Baptist origin. While it
is admitted that the Westminster Confession was used as the format
for the 1689 Baptist Confession, it is important to see the
influence the 1644 Confession maintained over the 1689.
This influence is especially seen in Chapter 3 Of
God's Decree, specifically in sections 1 and 3. The color
coded words display the obvious influence of the older 1644 over the
1689.
By examining the influence of the older 1644 upon
the 1689, the impact of the older purely Baptist confession becomes
evident and reveals several key differences in sentiment and
thinking between the Baptists and Presbyterians. Likewise, it
reveals the perpetuity of like thinking between the older and newer
Baptist confessions. Major differences between the
1689 Baptist and 1646 Westminster
confessions are given in Red. Minor differences
between the 1689 Baptist and 1646 Westminster confessions
in either word order or spelling are given in Blue.
Text in Bold Red indicates agreement between the
1644 and 1689 Baptist but disagreement with the 1646 Westminster.
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1644 London Baptist Confession |
1689 London Baptist Confession |
1646 Westminster Presbyterian Confession |
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III. |
Chapter 3: Of God's Decree |
Chapter 3: Of God's Eternal Decree |
| God had decreed in
Himself, before the world was,
concerning all things, whether necessary, accidental or voluntary,
with all the circumstances of them, to work, dispose, and bring
about all things according to the
counsel of His own will,
to His glory:
(Yet
without being the [chargeable] author of sin,
or having
fellowship with any therein)
in which appears His wisdom in disposing all things,
unchangeableness, power, and faithfulness in accomplishing
His decree: |
1.
God hath decreed in himself, from all
eternity, by the most wise and holy counsel of his own will, freely and
unchangeably, all things, whatsoever
comes to pass; yet so as thereby is God neither the author of sin
nor hath fellowship with any therein; nor
is violence offered to the will of the creature,
nor yet is the liberty or contingency of
second causes taken away, but rather established;
in which appears his wisdom in disposing all
things, and power and faithfulness in accomplishing his decree. |
1.
God from all eternity did by the most wise and holy counsel of his own
will, freely and unchangeably ordain
whatsoever comes to pass; yet so as thereby neither is God the author of
sin; nor is violence offered to the will of the
creatures, nor is the liberty or contingency of second causes
taken away, but rather established. |
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2.
Although God knoweth whatsoever may or
can come to pass, upon all supposed conditions, yet hath he not decreed
anything, because he foresaw it as future, or as that which would come
to pass upon such conditions. |
2.
Although God knows whatsoever may or can
come to pass, upon all supposed conditions; yet hath he not decreed any
thing because he foresaw it as future, or as that which would come to
pass, upon such conditions. |
| And God hath before the foundation of the world,
foreordained some men to eternal life, through Jesus Christ,
to the praise and glory of His grace; [having foreordained and]
leaving the rest in their sin to
their just condemnation, to the praise of His justice.
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3.
By the decree of God, for the manifestation of his glory, some men and
angels are predestinated, or foreordained to
eternal life through Jesus Christ, to the praise of his glorious grace;
others being left to act in their sin to their just condemnation, to the
praise of his glorious justice. |
3.
By the decree of God, for the manifestation of his glory, some men and
angels are predestinated unto everlasting life,
and others foreordained to everlasting death. |
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4.
These angels and men thus predestinated and foreordained, are
particularly and unchangeably designed, and their number so certain and
definite, that it cannot be either increased or diminished. |
4.
These angels and men, thus predestinated and foreordained, are
particularly and unchangeably designed; and their number is so certain
and definite that it cannot be either increased or diminished. |
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VI.
All the elect
being loved of God with an everlasting love, are redeemed,
quickened, and saved, not by themselves, nor their own works, lest
any man should boast, but, only and wholly by God, of His own free
grace and mercy, through Jesus Christ,
who is made unto us by God, wisdom, righteousness, sanctification,
and redemption, and all in all, that he that rejoiceth, might rejoice in the Lord. |
5.
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 counsel and good pleasure of his will, hath
chosen in Christ unto everlasting glory, out of his
mere free grace and love, without any
other thing in the creature as a condition
or cause moving him thereunto. |
5.
Those of mankind that are predestinated unto life, God, before the
foundation of the world was laid, according to his eternal and immutable
purpose, and the secret counsel and good pleasure of his will, hath
chosen in Christ, unto everlasting glory, out of his free grace and love
alone, without
any foresight of faith or good works, or perseverance in either of them,
or any other thing in the creature, as
conditions, or causes moving him
thereunto; and all to the praise of his glorious
grace. |
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6.
As God hath appointed the elect unto glory, so he hath, by the eternal
and most free purpose of his will, foreordained all the means thereunto;
wherefore they who are elected, being fallen in Adam, are redeemed by
Christ, are effectually called unto faith in Christ, by his Spirit
working in due season, are justified, adopted, sanctified, and kept by
his power through faith unto salvation; neither are any other redeemed
by Christ, or effectually called, justified, adopted, sanctified, and
saved, but the elect only. |
6.
As God hath appointed the elect unto glory, so hath he, by the eternal
and most free purpose of his will, foreordained all the means thereunto.
Wherefore they who are elected being fallen in Adam are redeemed by
Christ, are effectually called unto faith in Christ by his Spirit
working in due season; are justified, adopted, sanctified, and kept by
his power through faith unto salvation. Neither are any other redeemed
by Christ, effectually called, justified, adopted, sanctified, and
saved, but the elect only. |
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7.
The rest of mankind, God was pleased, according
to the unsearchable counsel of his own will, whereby he extendeth or
withholdeth mercy as he pleaseth, for the glory of his sovereign power
over his creatures, to pass by, and to ordain them to dishonour and
wrath for their sin, to the praise of his glorious justice. |
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7.
The doctrine of the high mystery of predestination is to be handled with
special prudence and care, that men attending the will of God revealed
in his Word, and yielding obedience thereunto, may, from the certainty
of their effectual vocation, be assured of their eternal election; so
shall this doctrine afford matter of praise, reverence, and admiration
of God, and of humility, diligence, and abundant consolation to all that
sincerely obey the gospel. |
8.
The doctrine of this high mystery of predestination is to be handled
with special prudence and care, that men attending to the will of God
revealed in his Word, and yielding obedience thereunto, may, from the
certainty of their effectual vocation, be assured of their eternal
election. So shall this doctrine afford matter of praise, reverence, and
admiration of God; and of humility, diligence, and abundant consolation
to all that sincerely obey the gospel. |
Elder James Taylor
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