A Confession of Evangelical Principles: in a letter to a friend

In Short

This brief, pointed document serves as an official apology—in the classical sense of a formal defense—for a minister’s doctrinal position. Facing public accusations that he creates discord and neglects the spiritual needs of sinners, the author systematically lays out his core beliefs. By articulating a strict, Calvinistic theology, he aims to prove that his ministry is grounded in the Church of England’s Articles and the Westminster Confession. It remains a stark window into early 19th-century religious tensions, capturing the fierce intensity of debates over grace, law, and human agency.

The Story

The narrative begins with a request from a friend for the author to clear his name against four specific, heavy charges: that he promotes Antinomianism (a belief that Christians are not bound by moral law), that he sows divisions among congregations, that he ruins his listeners’ taste for their own ministers, and that he fails to preach effectively to sinners. Rather than apologizing, the minister meets these accusations with a firm, almost defiant, transparency. He dismisses the three secondary charges as unworthy of serious attention, labeling the critics as "strangers to the power of Godliness," and pivots immediately to his primary defense: a public confession of his faith.

The heart of the book is this systematic confession, structured as an eighteen-point summary of his theological framework. He traces the story of the universe from the eternal decree of election before the foundation of the world, through the fall of man into a state of total inability, to the specific, particular redemption wrought by Christ. He emphasizes that salvation is the exclusive work of the Holy Spirit, denying any role for human "free will" in the process of regeneration. Throughout this exposition, the author builds a case that his teachings are not radical departures but are, in fact, the authentic, traditional tenets of the Reformed faith.

As he moves toward the conclusion, the author addresses the accusation that he refuses to preach to sinners. He retorts with sharp logic, arguing that commanding "dead" sinners to perform "spiritual" acts is a form of "Baxterian stubble"—a theological error that masks the true state of human corruption. He asserts that his job is not to offer a generic, conditional Christ to the masses, but to proclaim the sovereignty of God and the necessity of efficacious grace. He frames the controversy as an inevitable clash between the "seed of the woman" and the "seed of the serpent," suggesting that his ministry’s ability to stir up opposition is, in itself, a sign of its fidelity to the gospel. He concludes by expressing his hope that he will be enabled to stand fast in these convictions until the end, finding comfort in the belief that while his peers may judge him, he is ultimately justified by the Christ he proclaims.

How It Unfolds

The charges are laid bare The author acknowledges the four accusations against his ministry, framing them as a badge of honor bestowed by "proud Legalists." He refuses to engage in petty squabbles, choosing instead to let his formal doctrine serve as his primary response.

The theological foundation He outlines the structure of his faith, moving from the nature of the Godhead and eternal election to the fall of man. Each point is presented as a non-negotiable truth, intended to humble the reader and exalt the sovereignty of divine grace.

The work of redemption The text shifts to the role of Christ as the representative of the elect. He explains that justification is achieved solely through the imputed righteousness of Christ, explicitly rejecting the idea that human works play any role in standing before God.

The call to practical obedience In a critical turn, he argues that true belief in these doctrines does not lead to lawlessness. He asserts that the moral law, once fulfilled by Christ, becomes a rule of life for the believer, driven by love rather than fear.

Final defiance of the critics The author rejects the "modern" trend of commanding sinners to "open their hearts" to an offered Christ. He reaffirms his commitment to the "whole counsel of God," welcoming further reproach as proof that he remains on the side of the truth.

The People

The author stands at the center, a man who sees himself as a faithful herald of the gospel caught in a hostile environment. He is confident, rigid, and deeply suspicious of any theology that elevates human agency. He characterizes his critics—the "proud Legalists" and "self-righteous Pharisees"—not as mere peers, but as people who lack the "power of Godliness" and who are fundamentally misaligned with the biblical record. The Sinner, in the author’s worldview, is not a person to be coaxed or invited by human effort, but a fallen creature who requires an irresistible, supernatural act of the Spirit to be awakened. Finally, Christ remains the ultimate, looming figure, serving as the only true Mediator and the sole source of righteousness, whose work renders human attempts at self-salvation both useless and offensive.

In Its Own Voice

I can assure you, Sir, that the leading doctrines I preach, are in harmony with the Word of God, which is the only rule of faith and practice.

The author asserts the authority behind his teachings in the opening of his letter.

I am deemed an Antinomian; a Troubler of Churches; a Sower of Dissentions; a Creator of Divisions; One that Disaffects Hearers with their own Ministers.

He lists the specific public labels used by his opponents to discredit his ministry.

I leave all this Baxterian stubble, and declare the whole counsel of God.

He dismisses the common evangelistic methods of his contemporaries with a dismissive, agricultural metaphor.

What It's Really About

This book is a vigorous defense of High Calvinism in an age where the author perceives religious doctrine as becoming watered down. At its core, it explores the tension between human responsibility and divine sovereignty. The author is deeply concerned with the "glory of God," and he views any attempt to make salvation seem "accessible" or "offered" to the unregenerate as an act of theft against that glory. The central question is not merely what one believes, but whether one’s theology allows for the utter helplessness of the human condition and the absolute sufficiency of Christ’s work. It is an argument against the idea of religion as a cooperative project between God and man.

Why Read It Today

Readers interested in the history of religious dissent or the specific vocabulary of 19th-century theological polemics will find this a fascinating, if challenging, document. It captures the raw, uncompromising heat of a period where doctrinal purity was worth losing one's reputation over. The language is formal and occasionally dense, reflecting the liturgical and academic style of the era, and its reliance on scripture and confession-based logic may feel alien to modern sensibilities. However, for those who want to understand the intellectual roots of the "Antinomian" controversy or the mindset of a preacher who viewed his own marginalization as a confirmation of his faithfulness, this book provides an unfiltered, primary-source experience. It is not an easy read, but it is an honest one, reflecting a man who would rather be a "troubler of churches" than compromise what he considers to be the absolute, sovereign truth.