A Confession Of Faith, By John Andrews Jones

A Form Of Sound Words Held Fast: 2 Timothy 1:13

A Confession Of Faith, Delivered In The Presence Of Many Witnesses, At Hartley Row, Hants, By J. A. Jones, On The Ordination And Settlement With The Baptist Church In That Place, As Their Pastor, March 13, 1816.

“But the truth, and sell it not.”—Proverbs 23:23

Dedication

To The Baptized Church Of Christ, Assembling For Divine Worship In Jireh Meeting, Brick Lane, Old Street, London.

Beloved Brethren And Sisters,

It is with you, as your Pastor, that I have spent more than twenty-two years, being half of my ministerial days. You have therefore had full proof that what is here written, I have constantly preached. To you therefore I dedicate these Articles; well knowing that they have your hearty approval.

I have some expectation of spending the small remnant of my days in your service; and, when the few sands remaining in my hour-glass are run out, the Lord may send you a minister more talented and gifted; but, not one who more sincerely desires the spiritual profit of your immortal souls, than your devoted Pastor,

John Andrews Jones

Preface

Christian Reader,—

It is not my present intention to give you a narration of my long and eventful life, which has already been extended four years beyond the usual full limit of human existence: (Psa. 90:10) This I may yet do, if a little longer spared, in a series of Letters to one of my children, and leave it behind me as a memorial of sovereign goodness to one who is unworthy of any mercy. All I shall now say, is,—In my early life I was of the baneful deistical school; and although I cannot say with the Apostle, that, “I persecuted this way unto the death, (Acts 22:4) yet, all that I could do, by ridicule, and opposition to the sacred Scriptures, that I did, at all times, and by all means.—But, when it pleased God in his own set time, to call me by his grace, then “I conferred not with flesh and blood.”

In the latter end of the year 1807, a very aged servant of Christ, was directed by the Lord, to pay a visit to Guildford in Surrey, where I then lived.

[This aged minister was Mr. John Gill, pastor of the Baptist church at St. Alban’s, Hertfordshire. He was a nephew of the celebrated Dr. Gill, and was ordained at St. Alban’s, June 7, 1758, His uncle Dr. Gill, and Mr. John Brine, conducted the services on the occasion. I am informed that he never before preached at Guildford, and certainly not afterwards. He was shortly, through age and infirmities, laid aside from the work of the ministry, and went to his rest, March 8, 1809, in the eightieth year of his age, having held the pastoral office more than fifty-one years.—I have often declared my firm belief, that he was sent by the Lord on purpose to Guildford, as an instrument, in His hand, in the conversion of my soul.]

Curiosity led me to hear him preach. His text, was John 10:27. The Lord caused some remarks made by him about the middle of his sermon, to reach my heart. I became a convinced sinner, and ultimately, a believer in Christ alone for salvation.

There had been a Baptist cause at Guildford as early as the year 1646, but although it had existed up to this period, 160 years, yet the ordinance of baptism was never known to have been administered there. The cause was in a very low state indeed; there was a chilling Endowment hanging over it; and perhaps there might have been one or two (or less) in as many years, added to the church, after having been baptized on Worplesdon Common, about three miles distant.

Brother George Comb, who was afterwards pastor of the church in Soho Chapel, Oxford-street, lived at that time in the same house with me at Guildford; he also had been recently brought to the knowledge of the truth. We both felt deeply the low estate of Zion; arrangements were entered into, and a baptistery was made in the old meeting-house; and myself and brother Comb, with another person of the name of Head, were the first publicly to profess our obedience to Jesus, as Zion’s King and Lawgiver, in walking in the way of his own appointment. We three were baptized July 3, 1808, and, when added to the church the same day, our whole number of members was nine persons, including the pastor, Mr. Thomas Wood.

I must study brevity.—Within six months of my baptism, I began to say a little in my Master’s name; first in a small room of an aged widow, to a few persons who met with me there of an evening, weekly, for prayer, &c., and ultimately I was directed hither and thither, to several places, as, Chertsey, Haslemere, Alton, &c., until, in an eventful period, ever to be, by me, remembered, I found my mind strongly impressed to travel from Farnham to Hartley Row in Hampshire, (a distance of nine miles) merely intending to hear a Mr. Thomas Burgwin, who usually preached there. This was on the Lord’s-day, September 26, 1813. I was altogether unknown to any person there, and of course totally unexpected; but, being requested by them, to preach in the afternoon, I did so, from Zech. 4:10. It resulted in an invitation to come again. I supplied them two years and a half; and after having received three invitations from the church, the last signed by fifty members, to become their pastor, I found necessity laid upon me to accept their call. My ordination took place on Wednesday, March 13, 1816. It was a holy and solemn day throughout. Mr. John Bailey, of Zoar Chapel, Goodman’s Fields, asked the questions; Mr. John Stevens, of Meard’s Court, gave the Charge, from Col. 4:17, (one of the greatest and most weighty he ever delivered:) and Mr. George Francis, of Snow’s Fields, preached a most affectionate sermon to the church, from Eph. 5:2. The vast importance of the sacred engagement to the pastoral office I had entered into, absorbed my whole soul. I searched diligently as to what were my real religious principles; in a word “those truths I most surely believed.” (Luke 1:1.) I weighed them carefully, I drew them up prayerfully, and I publicly delivered them, on that memorable day, in the fear of God, and in the presence of very many witnesses. These sacred truths have formed the sum and substance of my ministry, from that time to the present, (or rather from first to last, ranging over a period of forty-four years.) I am not conscious of having swerved from them in any instance. They have supported me in life, amid most severe trials, and will be my support in death. I write probatum est on the whole; and I close with the apostle, in desiring, that, “According to my earnest expectation, and my hope, that with all boldness, as always, so now also, Christ shall be magnified in my body, whether it be by life or by death.” Phil. 1:20.

John Andrews Jones

Jireh Meeting, London, July 3, 1853.

The forty-fifth Anniversary of my baptism; and in the seventy-fourth year of my natural life.

A Confession Of Faith, &c.

Mr. John Bailey, of Zoar Chapel, who asked the usual questions, having requested me to give some account of my views of truth, &c., I did so in the following particulars:—

Sir,—I am desired by this church to be explicit in a public declaration of my religious principles, and I would do so with all readiness of mind, yet I hope with much humility and self-abasement, from the consideration of how little a poor worm of the dust can know of great and important truth. But, in the presence of the great Searcher of all hearts, and in the midst of this church and congregation, I make the following public declaration of those views and truths which I most surely believe in my heart, and would confess with my mouth; from a thorough conviction and persuasion, that the same may, and can be, proved from the oracles of God. And,

1. OF THE BEING OF A GOD, AND OF THE HOLY SCRIPTURES.

I do in the first place, believe in the eternal existence of a Supreme Being; even in one living and true God: eternal, without beginning of days, or end of years. This truth all nature proclaims aloud through all her works. The smallest insect, the grass of the field, yea, even the minutest grain of sand, bear the signature, and declare the existence of an All-wise, Infinite, and Almighty Creator.

Though the existence of God is clearly seen, and may be proved in nature, yet in his infinite wisdom, he hath graciously condescended to make a more positive and explicit revelation of himself, and his perfections, together with his purposes, ways and works, mind and will, towards the creatures he has made. This revelation I believe to be contained in the sacred Scriptures of the Old and New Testament: and I do therefore look upon and receive this Divine and most blessed precious Volume, called the Bible, as the word of God. I avow the doctrines therein as the ground of my faith, and the preceptive parts thereof, the law in the hand of Christ, as Zion’s Lawgiver, to be the rule of my practice, temper, and conduct. In a word, I view the Bible as the great charter of grace, and its contents as the words of eternal life; and I desire implicity to submit to its sacred dictates, as unto the word of God, and that in all things I believe and practice, without any the least reservation whatever. Ever going “to the law and the testimony,” (Isa. 8:20,) as the touchstone of examination, and the great oracle of decision. I dare not mould the Scriptures to suit my creed; but, would believe and practice what the word of God declares, and because God, whose word it is, has declared the same.

I reject the books called Apocrypha, not considering them of Divine inspiration, at best as doubtful, and as forming no part of that revelation which God hath given to man.

2. OF THE HOLY TRINITY.

I avow my firm belief in the doctrine of the Holy Trinity; of the Father, of the Son, and of the Holy Ghost: in essence one, in persons three. The triune Jehovah, the Lord God Almighty, possessed of absolute and infinite perfections: eternal, omnipotent, omnipresent, the faithful God. Great in his signs, mighty in his wonders, his kingdom an everlasting kingdom, and his dominion from generation to generation. I not only maintain the essential Diety of the Father, but equally so of the Son, and Holy Spirit: equal in eternity; equally possessed of Divine attributes; bearing Divine and infinite names; entitled to, receiving, and that justly, Divine honours, adoration, and praise. One in nature as in essence: not existing one from another, such as the Son being in the Divine nature, begotten of the Father; and then the Holy Ghost proceeding (as God) from both. No, sir. I believe that the Son, in his adorable Divine nature, is the self-existent Jehovah, and not a begotten God. That he is so, not by creation, derivation, generation, or indwelling: but uncreated and underived. “My Lord, and my God!” Further, I believe that the Holy Ghost is not an emanation merely from the Father and the Son, but, a glorious distinct person in Jehovah. A witness to the eternal engagements between the Father and the Son in the economy of redemption; Him who anointed Christ God-man Mediator with the oil of gladness above his fellows; Him who is the sole author of regeneration, the quickener, and Almighty infuser of life, light, and grace in the hearts of the elect children of God: and, who maintains that grace which he has imparted, till it is consummated in glory. I believe these things firmly, on the authority of the sacred Word of God. The Trinity in Unity is, with me, a precious article of faith. It is an incomprehensible mystery, greatly exceeding my feeble powers of comprehension; but I find, “It is written;” I therefore believe, wonder and adore!

3. OF CREATION.

I believe that from an act of the Divine will, God was pleased to give birth to time by creation. That he created all things, by and for, Jesus Christ. That he brought all things out of nothing into being and existence, even the heavens and the earth, the sea, and all that in them is. And, last of all, that he created man; upright, holy, innocent, and happy: “in the image of God created he him.” With a capacity of serving and glorifying his all-bountiful Creator. I believe that man was, in his innocent and holy estate, constituted and appointed as the federal head of all mankind. God gave him his holy law under the form of a covenant, and was pleased to guard the same with proper sanction, and penalties on the breach thereof: promising him life on his obedience, and threatening him with death in the event of his disobedience. His standing or falling was to affect not only himself; but, to reach unto, and extend itself, with all its effects, to every individual of his posterity. “God made man upright.”

4. OF THE FALL OF MAN.

I believe that man, even our first parents, did not long continue in this holy and innocent estate; but, being mutable, did (upon Satan’s tempting, and God’s permitting) voluntarily incline to evil. He broke the holy law of his God, fell from that state in which the Lord God had created him: and by his fall, he drew himself, and all his posterity, into a state of sin and misery. Thus sin entered into the world, and death by sin, as the wages thereof: and, that in consequence of the Adam-fall transgression, all and every one of the human race, are conceived and born in sin; they are corrupted and void of all holiness and righteousness. Rom. 3:10. That our whole nature is entirely corrupt and sinful; that we are without righteousness and without strength; and that every man born into the world is become guilty before God; and that by the deeds of the law no flesh living can be justified. Gal. 310.

5. OF THE INABILITY OF MAN.

I believe that man, fallen man, is unable to recover himself, either in whole or in part, from the ruins of his fallen estate. That his fall was wholly of, and from, himself; and, if recovered therefrom, and saved from everlasting perdition, it must be wholly of, from, and by, the Lord Jesus Christ. “O Israel, thou hast destroyed thyself; but, in Me is thine help.” Hos. 13:9.

6. OF SPIRITUAL BLESSINGS.

I now stand upon most holy ground; and, in giving you my faint views of those blessed everlasting transactions, covenants, and engagements of the Three in Jehovah, who were pleased in infinite wisdom that One in the incommunicable essence, should, from eternity be viewed and considered as united to a creature; set up as the Son of God, in his complex character, God-man from everlasting: I would desire, with all humility of soul, to pull off the shoe; well knowing that indeed the ground is most holy. Yet, as that which is revealed belongeth to us; I therefore believe, from the Bible, that, “It pleased the Father, that all fulness should dwell in Christ Jesus,” who is the Son of God, not in the Divine nature only, nor yet in the human nature only, but, in the union of both natures; God and man in one Christ; the only begotten of the Father full of grace and truth. As such he was set up from everlasting; and unto him, in his headship capacity, was the elect church presented, given and accepted. A church composed of a determined number of persons, viewed and chosen in Christ, over and above, and beyond the consideration of their fall in their nature-head, Adam. A church loved with the everlasting, sovereign, immutable, unchangeable, discrimating love of God; even with the same love wherewith God loved Christ, (John 17:23.) A church blessed withal with all spiritual blessings in heavenly places in Christ, who is their Head, and they the members of his body: Him the Bridegroom, and they the bride, the Lamb’s wife. And I believe that by virtue of the union which subsisted between Christ and his church and people, that they were preserved in him their elect-Head, when they fell in their nature-head Adam.

7. OF PREDESTINATION.

I believe that 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 cometh to pass: yet so as God is thereby neither the author of sin, nor hath he 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 of all things, and his power and faithfulness in accomplishing all his decretive will and purpose.

In this decree of God, for the manifestation of his glory, (even the decree of Him, the sovereign Jehovah, whose will is the highest rule of righteousness) some of the race of mankind were predestinated, or fore-ordained 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.

8. OF THE COVENANT OF GRACE.

I believe a covenant of grace and mercy was entered into in the councils of Jehovah from everlasting, concerning the salvation, recovery, and redemption of the elect, viewed as fallen in Adam. That the Lord Jesus Christ, their Head and Representative in the courts of heaven, was most graciously pleased to undertake their cause; and of his infinite love to his dear people, he became their Surety; and engaged, in the fulness of time, to become incarnate, to be made of a woman, made under the law; and, in their nature, to fulfil all the righteous demands of the law for them; and, by the shedding of his own blood, to make an atonement for, and redeem them from that dreadful state and condition that they had brought themselves into by reason of sin and transgression. The Son engaged in this covenant; the Father accepted; and the Spirit witnessed and ratified the same. And unto Jesus it was promised, that he should see his seed, even the travail of his soul, and be satisfied; and that the pleasure of the Lord should prosper in his hand.

9. OF CHRIST’S INCARNATION; AND, OF THE ATONEMENT.

In order to accomplish the gracious purposes of eternal love, and infinite mercy, I believe the Son of God, did, in the fulness of time, become incarnate; took hold of our nature by the assumption of it; and became true and very man: even God and man, united in the person of one Christ. In that nature he paid the most consummate obedience to the Divine law, magnified it, and made it honourable: and finally, being from the moment of his birth, to the end of his life, a sin-bearing Saviour, and, having all the sins of all his people imputed to him, charged, and laid upon him, Divine Justice exacted of him the whole debt of sufferings, and the whole curse of the broken law, due to the sins of all the elect, and which was inflicted on Him, and thus he died the ignominious death of the cross, pouring out his blood, yielding up his life, and offering his soul a sacrifice for sin. And, by his incarnation, obedience, life, sufferings, blood-shedding, sacrifice, and death, on behalf of his people, that he has made an end of their sins, finished transgression, made reconciliation for iniquity, and brought in, for them, everlasting righteousness.

In the sufferings of Christ I behold, in the clearest light, the infinite evil of sin displayed, the wrath of God revealed against it, the law magnified, the sinner pardoned and justified, and God himself well-pleased.

10. THE RESURRECTION OF JESUS.

I believe that the Lord Jesus Christ, the crucified, arose from the dead the third day; by which he gave full evidence that the debt he became responsible for, he had perfectly paid; the sins of his people for which he suffered, were entirely expiated; infinite Justice and the Divine law, fully satisfied; the powers of darkness vanquished, death itself overcome, and him that had the power thereof, even the devil, destroyed; and, everlasting life, and a glorious immortality brought to light. He was delivered for our offences; he died for our sins; and, he was raised again for our justification. Moreover, the resurrection of Christ affords an assurance and pledge, that, the sleeping dust of his redeemed ones shall be raised again, and live and reign in endless glory, by virtue of union to Him, their everliving Head.” “Because I live, ye shall live also.”

11. OF JUSTIFICATION IN CHRIST’S RIGHTEOUSNESS. 

‘‘The matter of the justification of the church is the righteousness of Christ; and the form of it, the imputation of his righteousness to us.”—Brine. I believe, therefore, that all who are righteous in the sight of God, are made so only by the righteousness of Jesus Christ, which is imputed by the Father unto them. That Christ’s righteousness is perfect, immaculate, glorious, and everlasting. That it is the church’s glorious robe; woven, wrought out, finished, and brought in, by Christ alone. In reference to God himself, justification is not a transient, but an immanent act, and consequently eternal. The elect were blessed with all spiritual blessings in Christ, before the foundation of the world: and justification is a spiritual blessing. It is an act of God’s free grace. Titus 3:7. Christ is the great object of justification. “He is made of God unto us righteousness,” &c. 1 Cor. 1:30. The grace of faith, by which we apprehend our justification, is of the operation of God; it is the eye of the soul, whereby we view Christ, and discern his righteousness as imputed to us for our justification. Faith is not necessary to the being of justification; but it is necessary to a personal justification in a man’s own conscience, in order that he may have peace with God. This is the meaning of the apostle, where he writes—“Therefore being justified by faith, we have peace with God. Rom. 5:1. Some indeed transpose the comma, they remove it from the word “faith” and place it after “justified,” “therefore being justified, by faith we have peace with God;” which is needless, for the apostle is not treating here of him, and what he has done, as our righteousness, but how we know for ourselves our own interest therein, which is by precious faith. So that those for whom Christ lived, suffered, bled, died, and rose again for their justification, are brought in due time, by the grace of God, to believe in his precious name, to trust in his glorious righteousness, most heartily to approve of it, to embrace it, and to cast their own away: in a word, to depend on the righteousness of Christ alone as their glorious robe; (see Isa. 40:10.) Thus being now “justified by faith” in the courts of their consciences, they have and enjoy peace with God, through Jesus Christ our Lord. I have been the more particular, Sir, on this article of Justification, as I consider it to be a doctrine of vast importance, but which is seldom clearly defined.

12. OP THE INTERCESSION OF CHRIST.

I believe, not only that Christ died for our sins, and was raised again for our justification; but, that he also ascended up on high, even into heaven, and is seated at the right hand of the Father, clothed in his blood-dipt vesture; and there as their all-glorious High Priest, and all-prevalent Advocate, maketh continual intercession for his church and people; pleading their cause by the merits of his own blood; and unceasingly presenting their prayers, groanings, and petitions, being perfumed with the much incense of his death and sacrifice. It is also through the intercession of Jesus, that his people’s faith in time of trial fails not, that their prayers are heard, and that their praises ascend up with acceptance before the eternal throne.

13. OF THE HOLY SPIRIT’S WORK.

I believe that the Holy and Eternal Spirit is the Lord and giver of spiritual life and light to all those for whom Christ died. That it is his great work and office, to quicken, enlighten, awaken, and raise up the sinner from his state of death in sin, to convince and convict him of his sin and sinfulness, to cause him to cry out for mercy, to lead him to Jesus, and to enable him to believe in his name for the salvation of his soul: and having thus made him alive to God, and called him by effectual calling, as the purchase of Christ’s blood, He will keep him by his power, through faith unto salvation. Without the work and operation of the Spirit, there is no spiritual life at first; and, without the continual influences, waterings, revivals, teachings, manifestations, leadings and guidings of the same ever-blessed Spirit, the believer can have and enjoy no communion and fellowship with his covenant God and Father, in and through Jesus Christ his covenant Head.

14. GOOD WORKS.

I believe that man in a state of nature (being fallen, corrupt, and depraved) cannot, in and of himself, produce and bring forth works good and acceptable in the sight of God. That the Holy Spirit, even God the Holy Ghost, by his most blessed and gracious indwelling in the soul, influences those who are truly and savingly converted unto the Lord, to bring forth and shew forth, good works, even the fruits of righteousness, which are by Jesus Christ, unto the glory and praise of God. It is the Holy Spirit that influences them unto every good word and work. He leads his own workmanship, whom he has regenerated and converted, to walk in the paths of holiness and righteousness, to deny all ungodliness and worldly lusts, and to live soberly, righteously, and godly in this present world: to grow up into Christ in all things; to be blameless and harmless, the sons of God, without rebuke, in the midst of a crooked and perverse nation, among whom they shine as lights in the world; so holding forth the Divine reality of the word of life, by the spirit of life brought home to their souls. Under the Divine influences of the Holy Spirit, believers aim after, and press on towards an increased conformity to the holy image and pattern of Jesus; to cleanse themselves from all filthiness of flesh and spirit, perfecting holiness in the fear of God: it being the desire of their souls, that, “the very God of peace may sanctify them wholly, and, that their whole spirit, and soul, and body, be preserved blameless unto the coming of our Lord Jesus Christ.”

15. OF FREE WILL.

I believe that man, in his holy estate of innocency in which he was created, had power and freedom, both to will and do that which was good and well-pleasing unto God. That man by the fall, hath wholly lost all ability, and will, to any spiritual good accompanying salvation. The imagination of man’s heart is evil from his youth.

Yea, God hath seen and declared, that “every imagination of the thoughts of his heart is only evil continually.” He is dead in trespasses and sins: he is not able by his own strength, to convert himself, or to prepare himself, in order to his conversion.

I believe that when the Lord converts a sinner, he speaks to his heart by his all powerful voice; he brings him to his footstool to cry for mercy; and he enables him, by his grace alone, freely to will and desire to have an interest in Jesus, his blood and righteousness; and it is God who enables him to live to his praise and glory. All this amazing grace is not from any foreseen good in man, nor from any power inherent in him, co-working with God: but the whole is of no less power and efficacy than that, even the working of His mighty power, which raised up Christ from the dead. Eph. 1:19, 20.

16. OF EFFECTUAL CALLING.

I believe that God’s gifts and callings are without repentance; and that all those whom he hath chosen, and whom Christ hath redeemed, are, in his appointed hour, place, and means, called with a holy, effectual calling, savingly converted, given to believe in Christ, and to receive Him, who is made of God unto them, wisdom, righteousness, sanctification, and redemption. As believers in Christ, they have the witness in themselves; they have the Son; they have life, and shall not come into condemnation, but are passed from death unto life, and shall be kept by the power of God, even to the end.

17. OF GOSPEL REPENTANCE.

I believe repentance unto life to be an evangelical blessing; that Jesus Christ is exalted a Prince and a Saviour, to give and bestow it on the elect Israel of God. This repentance has been well described as “tears dropping from the eye of precious faith, on beholding the slain Lamb on Calvary’s cross.” Repentance is that grace whereby the soul being made sensibly to feel and know the exceeding sinfulness of sin, viewing it as an offence against the holiness of God, hath heart-meltings, and heart-loathings, cries out for mercy, is humbled with godly sorrow for sin, detestation of it, and self-abhorrency; and prays to God for deliverance and pardon, through Jesus Christ.

18. OF PRECIOUS FAITH.

I believe that precious faith, even the faith of God’s elect, hath especial relation to the’ Lord Jesus Christ, who is the author, object, and finisher thereof. That it is a grace wrought in the soul by the Spirit of all grace. In its operation, it is the goings forth of the soul after life, and salvation by Jesus Christ; it is an humble, cordial, hearty reliance on the Lamb of God; it is a relying on the sacred record of God in his holy word, concerning his dear Son. By faith, Christ is beheld as an all-sufficient Saviour, he is looked to alone for salvation; believers come to him, cordially accept of him, freely receive him, lay hold of him, and rest and depend on him alone for pardon, peace, complete salvation, and eternal life.

I repudiate and reject the unscriptural Fullerian sentiment of duty-faith. To enjoin and invite all to believe in Christ, and to inculcate it as their duty to do so, unless Christ died for all men, is, to say the least of it, a most thoughtless inconsistency. There can be no union between a limited provision for some, and an unlimited exhortation for all to partake of the same. If Christ died for all, then invite all. “The legs of the lame are not equal,” &c. Prov. 26:7.

19. OF CHRISTIAN LIBERTY.

I believe the liberty that believers enjoy under the gospel, consists in freedom from the guilt of sin, the wrath of God, and the curse of the law; deliverance from the kingdom and bondage of Satan, the dominion of sin, the fear and sting of death, victory over the grave, and deliverance from everlasting damnation. They have also most blessed freedom of access to a covenant God and Father, through Christ Jesus; approaching boldly to the throne of grace. And they also yield obedience to the Lord, not out of a slavish fear, but of a child-like love, and willing mind.

To practice sin, or to cherish any sinful lust, upon pretence of Christian liberty, maketh manifest that the person is a stranger to Christian liberty: it wholly perverts and destroys the very design of the grace of the gospel of God, which is, “That being delivered out of the hands of our enemies, we should serve him without fear, in holiness and righteousness before him all the days of our life.”

20. OF THE CHURCH OF CHRIST.

I believe the church of Christ consists of the whole number of the elect whose names are written in heaven: loved by the Father, redeemed by the Son, and regenerated by the Spirit. Christ, the Husband and Head; they the bride, the elect mystic members. I believe a visible church of Christ, to be a company of persons professedly wrought upon by the Holy Ghost, called by sovereign grace, separated from the world, evidencing their obedience unto Christ, and willingly consenting to walk together, according to his appoint­ment: giving themselves up to the Lord, and to one another by the will of God, in professed and practical subjection to the Ordinances of the gospel. I believe that such persons meeting together in the name of Christ, in the use of the means of grace, have good scriptural grounds to expect the presence and blessing of Christ upon them, and amongst them. I also believe a particular Church of Christ, gathered and organized according to the Scriptures, to consist of officers and members. The officers appointed to be chosen and set apart by the church, are bishops or pastors, and deacons; each chosen by the common suffrage of the church itself, out of, and from amongst themselves, and solemnly set apart to their respective office, by prayer unto God.

21. OF THE ORDINANCES OF THE GOSPEL.

I believe that Baptism, and the Lord’s Supper, are standing Ordinances in the church of Christ, by Him appointed, and that they are to be attended to, and observed by his people to the end of time. 

22. OF BAPTISM.

I believe that baptism is immersion in water, in the name of the Father, and of the Son, and of the Holy Ghost. That the ordinance of baptism is a lively emblem of the death, burial, and resurrection of Jesus, on behalf of his people; also of their being cleansed from sin in the fountain of his blood, their dying to sin, and rising again to walk with Jesus in newness of life.

The requisite qualifications for this ordinance, are, I believe, faith in Christ, and a profession of that faith. Nor does it appear from the command of Christ, or the practice of his apostles, that there is any scriptural authority to administer this solemn ordinance in any other way than by immersion; or, to any other subjects than adult persons, men and women, professedly believers in the Lord Jesus Christ with all their hearts; and who are considered in the judgment of charity, to be believers in his name.

23. OF THE LORD’S SUPPER.

I believe that the Lord’s Supper is an ordinance instituted and appointed by the Lord Jesus Christ, for his people to attend unto, celebrate, and receive; in which, by solemnly breaking of bread, and pouring out of wine, and receiving, eating, and drinking of the same, they do shew forth the Lord’s death, till he come. This precious ordinance is designed to impress our minds with a lively sense of the evil of sin, the sufferings of Jesus for sin, and, the benefits derived to us through those sufferings; together with that union and communion which believers have with Christ, and with one another.

Further,—I do not find, from the Scripture, that in the apostles’ days, any person partook of this ordinance, until they professed faith in Christ, were baptized (i. e., immersed in water), and joined to the church. I therefore do not approve of, but I most determinately renounce and reject, what is called mixed communion at the Lord’s table, of baptized and unbaptized persons; and also of unbaptized persons being received as members of a baptized church of Christ.

24. OF DEATH; AND THE RESURRECTION OF THE BODY.

I believe that it is appointed for man once to die; that death is the separation and disunion of soul and body. The body returns to the dust, and is sown in corruption, to be raised again in incorruption; and the souls of believers in Jesus, are immediately, on being dislodged from the body, in His immediate presence, in whose presence is fulness of joy, and at whose right hand there are pleasures for evermore.

I also believe that there will be a resurrection of the dead, both of the just and unjust; and, that God has appointed a day, in which he will judge the world in righteousness by Jesus Christ. The end of God’s appointing this day is, for the manifestation of the glory of his mercy, in the salvation and glorification of the elect; and, of his justice in the damnation of the reprobate.—Then shall the righteous shine forth as the sun in the kingdom of their Father; then shall they behold the glory of Jesus, be made like unto him, see him as he is, dwell and reign with him for ever and ever. Amen. But the wicked, those whose names are not found written in the Lamb’s book of life, whose sins remain unatoned for, and placed to their own account, will then hear their tremendous sentence pronounced upon them,—“Depart, ye cursed, into everlasting fire, prepared for the devil and his angels.”

Thus will God be glorified, the elect saved, and Christ, the Bridegroom, united to his bride for ever and ever. Amen! Even so; come, Lord Jesus!

I have now, Sir, rehearsed in your hearing, those principles which I believe to be Scriptural, the truths of God, according to the standard of his holy written Word. Up to this day they have constituted the subject-matter of my feeble ministry; and, the Lord enabling me, I humbly hope to continue unreservedly to proclaim. What is before me I know not; but my desire and prayer is, that in all my future ministrations, in this church or elsewhere, I may be kept continually looking to, and depending entirely upon, the blessed teachings and influences of the Holy Spirit of all grace; who can alone, make and keep me, an able minister of the New Testament; cause me to profit his people; lead me more and more into truth; keep me from all error; and preserve me; looking to that blessed day, when my Lord and Saviour shall say unto me,—“Well done : thou hast been faithful over a few things, enter thou into the joy of thy Lord.” May this be my mercy. Amen.

Addenda

Five years subsequent to my settlement at Hartley-row, while residing for several weeks at Denford Lodge, in Northamptonshire, and having some time on my hands, I employed a portion of it, in maturely considering, and weighing in the balances of the sanctuary, article after article, this my Confession of Faith. The employ more and more confirmed me in the truths I had professed; so that I found no occasion to make any alteration.

About that time I met with some weighty remarks of the late Mr. Cecil, of Bedford-row, which being much to the purpose, I now transcribe.

THE SHELF

“I have long adopted an expedient, which I have found to be of singular service. I have a shelf in my study for tried authors; and, I have a shelf in my mind for tried principles and tried characters.

“When an author has stood a thorough examination, and will bear to be taken as a guide, I put him on the shelf. When I have fully made up my mind on a principle, I put that principle on the shelf.

“A hundred specious subtle objections may be brought against this principle; but, as I am generally able to recall to my mind some of those reasons which weighed with me, in making up my mind on the principle, I am satisfied: and, the principle continues on the shelf. When I have turned a character over and over, on all sides, and seen him through and through in all situations, then I put him on the shelf. There may be conduct in the person, which may stumble others; there may be great inconsistencies; there may be strange and unaccountable turns; but, I have put that character on the shelf: difficulties will all be cleared up, and everything will come round again.

“I should indeed be very much chagrined, to be obliged to take an author, a principle, or even a person, down from the shelf which I had once put up there; and, the best guard against it, is,—not to be too hasty in putting them there.”

Reader; by way of application of the above remarks, on a close prayerful review, I again placed my principles on the shelf on May 10th, 1821. Thirty-two years have ran their round since that day, and these principles still remain on my shelf.

I have read a little (perhaps more than a little); I have investigated, as closely as I could, various conflicting opinions on doctrine; still those principles, with which I set out in the ministry, remain on the shelf. And I do again this day, set my hand and seal to the same. I have bought the truth, I have dearly paid for it; and, the Lord preserving me, it is not to be sold, even at any price. “Wisdom is more precious than rubies.” Prov. 3:15.

I leave what I have now published, as a small Legacy to those who may appreciate it; saying to the reader, “Prove all things, and hold fast that which is good.” 1 Thess. 5:21.

The Arminian will probably reject these Articles altogether; the modern Calvinist will consider them far too high in sentiment; and, it may be, that another class of persons, may characterize them as too low. After all, the question is,—are they Scriptural? 

“This is the judge that ends the strife,

When wit and reason fail.”

If any reply should be attempted to be made in disproof of either of these Articles, I shall offer no rejoinder. I had a suit of controversial armour, which I occasionally put on, in bygone years; but latterly I have laid it up in the arsenal. “What I have written, I have written.”

John Andrew Jones

“Beneath his smiles my heart has liv’d, 

And part of heav’n possess’d;

I praise his name for grace receiv’d, 

And trust him for the rest.”