• From the London Baptist Confession of Faith, 1689:

Chapter 29: Of Baptism

1. Baptism is an ordinance of the New Testament, ordained by Jesus Christ, to be unto the party baptized, a sign of his fellowship with him, in his death and resurrection; of his being engrafted into him; of remission of sins; and of giving up into God, through Jesus Christ, to live and walk in newness of life.

2. Those who do actually profess repentance towards God, faith in, and obedience to, our Lord Jesus Christ, are the only proper subjects of this ordinance. 

3. The outward element to be used in this ordinance is water, wherein the party is to be baptized, in the name of the Father, and of the Son, and of the Holy Spirit. 

4. Immersion, or dipping of the person in water, is necessary to the due administration of this ordinance. 

• From About the Confession at 1689 Baptist Confession of Faith:

In 1677, Reformed Baptists anonymously published the Second London Confession of Faith. This was a confession based upon the Westminster Confession of Faith and the Savoy Declaration. The baptists used these contemporary confessions as a basis for their own for two reasons. One was to show their unity with the reformed branch of the church, the other was because of the clear, beautiful, and biblical articulation found within. In 1689, greater freedom was given to dissenting ministers in England and the Second London Confession was republished and signed. It is called the 1689 Baptist Confession of Faith, or the Second London Confession as it was the second confession published by Reformed Baptists in London.

Jesus, keep me near the cross,
There a pre­cious fount­ain
Free to all, a heal­ing stream
Flows from Cal­va­ry’s mount­ain.

Refrain

In the cross, in the cross,
Be my glo­ry ev­er;
Till my rap­tured soul shall find
Rest be­yond the riv­er.

Near the cross, a trem­bling soul,
Love and mer­cy found me;
There the bright and morn­ing star
Sheds its beams around me.

Near the cross! O Lamb of God,
Bring its scenes be­fore me;
Help me walk from day to day,
With its sha­dows o’er me.

Near the cross I’ll watch and wait
Hoping, trust­ing ev­er,
Till I reach the gold­en strand,
Just be­yond the riv­er.

—Fan­ny Cros­by

Blessèd as­sur­ance, Je­sus is mine!
O what a fore­taste of glo­ry di­vine!
Heir of sal­va­tion, pur­chase of God,
Born of His Spir­it, washed in His blood.

Refrain

This is my sto­ry, this is my song,
Praising my Sav­ior, all the day long;
This is my sto­ry, this is my song,
Praising my Sav­ior, all the day long.

Perfect sub­mis­sion, per­fect de­light,
Visions of ra­pture now burst on my sight;
Angels des­cend­ing bring from above
Echoes of mer­cy, whis­pers of love.

Perfect sub­mission, all is at rest
I in my Sav­ior am hap­py and blest,
Watching and wait­ing, look­ing ab­ove,
Filled with His good­ness, lost in His love.

—Fan­ny Cros­by

Pass me not, O gen­tle Sav­ior,
Hear my hum­ble cry;
While on oth­ers Thou art call­ing,
Do not pass me by.

Refrain

Savior, Sav­ior,
Hear my hum­ble cry;
While on oth­ers Thou art call­ing,
Do not pass me by.

Let me at Thy throne of mer­cy
Find a sweet re­lief,
Kneeling there in deep con­tri­tion;
Help my un­be­lief.

Trusting on­ly in Thy mer­it,
Would I seek Thy face;
Heal my wound­ed, brok­en spir­it,
Save me by Thy grace.

Thou the Spring of all my com­fort,
More than life to me,
Whom have I on earth be­side Thee?
Whom in Heav’n but Thee?

—Fan­ny Cros­by

Who is on the Lord’s side?
Who will serve the King?
Who will be His help­ers,
Other lives to bring?
Who will leave the world’s side?
Who will face the foe?
Who is on the Lord’s side?
Who for Him will go?
By Thy call of mer­cy,
By Thy grace di­vine,
We are on the Lord’s side—
Savior, we are Thine.

Not for weight of glo­ry,
Not for crown and palm,
Enter we the ar­my,
Raise the war­rior psalm;
But for love that claim­eth
Lives for whom He died:
He whom Je­sus nam­eth
Must be on His side.
By Thy love con­strain­ing,
By Thy grace di­vine,
We are on the Lord’s side—
Savior, we are Thine.

Jesus, Thou hast bought us,
Not with gold or gem,
But with Thine own life blood,
For Thy dia­dem;
With Thy bless­ing fill­ing
Each who comes to Thee,
Thou hast made us will­ing,
Thou hast made us free.
By Thy grand re­demp­tion,
By Thy grace di­vine,
We are on the Lord’s side—
Savior, we are Thine.

Fierce may be the con­flict,
Strong may be the foe,
But the King’s own ar­my
None can ov­er­throw.
’Round His stand­ard rang­ing,
Victory is se­cure,
For His truth un­chang­ing
Makes the tri­umph sure.
Joyfully en­list­ing,
By Thy grace di­vine,
We are on the Lord’s side—
Savior, we are Thine.

Chosen to be sol­diers,
In an ali­en land,
Chosen, called, and faith­ful,
For our cap­tain’s band;
In the ser­vice roy­al,
Let us not grow cold;
Let us be right loy­al, noble,
True and bold.
Master, Thou wilt keep us,
By Thy grace di­vine,
Always on the Lord’s side—
Savior, al­ways Thine.

—Frances Ridley Havergal

• From the Heidelberg Catechism:

1. Q. What is thy only comfort in life and death?

A. That I with body and soul, both in life and death, am not my own, but belong unto my faithful Saviour Jesus Christ; who, with his precious blood, has fully satisfied for all my sins, and delivered me from all the power of the devil; and so preserves me that without the will of my heavenly Father, not a hair can fall from my head; yea, that all things must be subservient to my salvation, and therefore, by his Holy Spirit, He also assures me of eternal life, and makes me sincerely willing and ready, henceforth, to live unto him. 

• From the preface to The Heidelberg Catechism with Scriptural Texts, written by Fred H. Klooster: 

An old tradition credits Zacharias Ursinus and Caspar Olevianus as the primary authors of the catechism. All we know for sure, however, is that the Heidelberg was a team project. In his preface, the Elector mentions no specific names but tells us that the theological faculty, the superintendents, and the chief officers of the Palatinate church all took part in the catechism’s production. Of course, a team project usually relies heavily on one of two persons who prepare preliminary drafts. Most authorities believe Ursinus had this leading role in composing the Heidelberg Catechism, though some think it may have been Olevianus.

Lord, speak to me that I may speak
In liv­ing ech­oes of Thy tone;
As Thou has sought, so let me seek
Thine err­ing child­ren lost and lone.

O lead me, Lord, that I may lead
The wan­der­ing and the wa­ver­ing feet;
O feed me, Lord, that I may feed
Thy hun­ger­ing ones with man­na sweet.

O strength­en me, that while I stand
Firm on the rock, and strong in Thee,
I may stretch out a lov­ing hand
To wrest­lers with the trou­bled sea.

O teach me, Lord, that I may teach
The pre­cious things Thou dost im­part;
And wing my words, that they may reach
The hid­den depths of ma­ny a heart.

O give Thine own sweet rest to me,
That I may speak with sooth­ing pow­er
A word in sea­son, as from Thee,
To wea­ry ones in need­ful hour.

O fill me with Thy full­ness, Lord,
Until my ve­ry heart ov­er­flow
In kind­ling thought and glow­ing word,
Thy love to tell, Thy praise to show.

O use me, Lord, use ev­en me,
Just as Thou wilt, and when, and where,
Until Thy bless­èd face I see,
Thy rest, Thy joy, Thy glo­ry share.

—Frances Ridley Havergal

I am trust­ing Thee, Lord, Je­sus,
Trusting on­ly Thee;
Trusting Thee for full sal­va­tion,
Great and free.

I am trust­ing Thee for par­don;
At Thy feet I bow;
For Thy grace and ten­der mer­cy,
Trusting now.

I am trust­ing Thee for cleans­ing
In the crim­son flood;
Trusting Thee to make me ho­ly
By Thy blood.

I am trust­ing Thee to guide me;
Thou alone shalt lead;
Every day and hour sup­ply­ing
All my need.

I am trust­ing Thee for pow­er,
Thine can nev­er fail;
Words which Thou Thy­self shalt give me
Must pre­vail.

I am trust­ing Thee, Lord Je­sus;
Never let me fall;
I am trust­ing Thee for­ev­er,
And for all.

—Frances Ridley Havergal

• The text of the Nicene Creed with the filioque clause in italics:

We believe in one God,
      the Father almighty,
      maker of heaven and earth,
      of all things visible and invisible.

And in one Lord Jesus Christ,
      the only Son of God,
      begotten from the Father before all ages,
           God from God,
           Light from Light,
           true God from true God,
      begotten, not made;
      of the same essence as the Father.
      Through him all things were made.
      For us and for our salvation
           he came down from heaven;
           he became incarnate by the Holy Spirit and the virgin Mary,
           and was made human.
           He was crucified for us under Pontius Pilate;
           he suffered and was buried.
           The third day he rose again, according to the Scriptures.
           He ascended to heaven
           and is seated at the right hand of the Father.
           He will come again with glory
           to judge the living and the dead.
           His kingdom will never end.

And we believe in the Holy Spirit,
      the Lord, the giver of life.
      He proceeds from the Father [and the Son],
      and with the Father and the Son is worshiped and glorified.
      He spoke through the prophets.
      We believe in one holy catholic and apostolic church.
      We affirm one baptism for the forgiveness of sins.
      We look forward to the resurrection of the dead,
      and to life in the world to come. Amen.

• Scriptural evidence used to support the filioque clause:

But when the Helper comes, whom I will send to you from the Father, the Spirit of truth, who proceeds from the Father, he will bear witness about me (John 15:26 ESV).

• From Daily Doctrine by Kevin DeYoung, page 67-68:

The doctrine formulation approved at Nicaea—and the subsequent Nicene Creed (as we know it) adopted at the Council of Constantinople (381)—affirmed that the Holy Spirit “proceeds from the Father.” Later, as the Arians continued to reject the full deity of the Son, churches in the West began to confess that the Holy Spirit “proceeds from the Father and the Son.” In Latin, the phrase “and the Son” is one word: filioque. That new word was added to the Nicene Creed at the Council of Toledo (589) and has been accepted in the Western church—implicitly at first, and over time explicitly—ever since.

… .

Although John 15:26 says that the Spirit proceeds from the Father and does not mention procession from the Son, the latter truth is impled by the teaching in John 16 that whatever the Father has, the Son has as well.

Take my life, and let it be
Consecrated, Lord, to Thee.
Take my mo­ments and my days;
Let them flow in cease­less praise.
Take my hands, and let them move
At the im­pulse of Thy love.
Take my feet, and let them be
Swift and beau­ti­ful for Thee.

Take my voice, and let me sing
Always, on­ly, for my king.
Take my lips, and let them be
Filled with mes­sag­es from Thee.
Take my sil­ver and my gold;
Not a mite would I with­hold.
Take my in­tel­lect, and use
Every pow­er as Thou shalt choose.

Take my will, and make it Thine;
It shall be no long­er mine.
Take my heart, it is Thine own;
It shall be Thy roy­al throne.
Take my love, my Lord, I pour
At Thy feet its trea­sure store.
Take my­self, and I will be
Ever, on­ly, all for Thee.

—Frances Ridley Havergal