Introduction to the 1689 Baptist Confession of Faith

The introduction to the 1689 London Baptist Confession of Faith is not a cold or sterile preface. It is a heartfelt plea for understanding, unity, and doctrinal faithfulness. Written in a time of theological confusion and social unrest, this introduction sets the stage for one of the most enduring and precise confessions of biblical Christianity.

The authors, pastors and leaders from Reformed Baptist churches, begin by addressing the “judicious and impartial reader”—a term that reminds us that this document is not intended to stir up division but to offer clarity to those willing to listen carefully. Their aim is not to make a name for themselves or to win a debate, but to be rightly understood. Many had misrepresented their views, and this Confession was meant to remove those misunderstandings and provide a clear testimony of their beliefs.

Initially, a confession had been issued by seven churches in London in 1644. It had served its purpose well and, over time, helped many, including some respected scholars and ministers, realize that the Baptists were not heretics or dangerous radicals. However, by 1689, that document was harder to find and had become outdated in form. So, these godly men undertook to revise and expand it—not to change doctrine, but to sharpen its clarity and affirm its agreement with the broader body of orthodox Protestant Christianity.

One key point made early in the introduction is that this Confession is not an attempt to create a new or different faith. On the contrary, it follows closely the pattern of the Westminster Confession (Presbyterian) and the Savoy Declaration (Congregationalist), with which it shares substantial agreement. Where there are differences—especially on the subject of baptism—the authors are open and honest, explaining their views plainly but respectfully. This humble yet bold transparency reflects the Christian virtue of “speaking the truth in love” (Eph 4:15).

What drove these believers to reissue their confession? One major reason was the edification of the church. The authors saw the Confession as a means to help Christians “walk comfortably with God” and to grow in “fruitfulness before Him.” They believed that sound doctrine produces spiritual health—and rightly so. The Apostle Paul told Timothy, “Keep a close watch on yourself and on the teaching. Persist in this, for by so doing you will save both yourself and your hearers” (1 Tim 4:16). Doctrinal clarity is not an intellectual luxury; it is vital to Christian life.

To promote this clarity, the authors adopted a format that was already well-known and respected. They retained the structure and language of previous Protestant confessions wherever possible to show their unity with the broader Reformed community. This was not mere imitation—it was a deliberate decision to declare that the Particular (or Reformed) Baptists shared “all the fundamental articles of the Christian religion” with their Presbyterian and Congregational brethren. This also reinforced their commitment to the “form of sound words” (2 Tim 1:13) long held by the faithful.

One powerful feature of this introduction is its emphasis on candor and humility. The authors openly state their doctrinal differences without arrogance. They strive to avoid “secret opinions,” instead bringing their beliefs into the light for the church to examine. They invite others to test their doctrine against Scripture, just as the Bereans did (Acts 17:11). This is a mark of spiritual maturity and sincere faith.

They also take a firm stand on the importance of family worship and spiritual instruction at home. They mourn the spiritual decay they witnessed in their day—ignorance, instability, and worldliness—and they trace this back, in part, to the failure of fathers and household heads to lead their families in the worship of God. This call to repentance is convicting even today. How many families suffer spiritually because the worship of God has been replaced with sports, entertainment, or indifference?

The introduction concludes with a powerful prayer: that God would pour out His Spirit, that our profession of faith would be matched by sincere practice, and that all would pursue holiness with reverence and love. This prayer resonates with the apostolic exhortation in Hebrews 12:14: “Strive for peace with everyone, and for the holiness without which no one will see the Lord.”

The 1689 Confession is not just a historical relic—it is a living testimony to biblical faith, forged in times of testing, offered with love, and grounded in Scripture. As we begin to study it, may we do so with hearts eager to know the truth, walk in the truth, and worship the God of truth. Corby