37 An Examination Of Gill’s Goat Yard Declaration Of Faith (1729)

A transcript of the video teaching

I would like to welcome you back to another study in Bible Doctrine. In our previous study, I laid out for you a historic backdrop to Gill’s Goat Yard Declaration. For this study, I would like to look at the document itself. However, it seems appropriate, given the fact that the Declaration was designed for a single congregation, that we first take a look at that congregation, to gain a bird’s eye view of its history and doctrinal positions.

The History And Doctrinal Positions Of Gill’s Church

The Goat Yard Declaration was named after the church for which it was drawn up. It was known as the church meeting at Goat’s Yard Passage, on Fair Street, in Horsley-Down, Southwark, and they met in the Goat’s Yard Chapel. The origin of the church may be traced to one of the first Baptist congregations in London. However, in the year 1652, it separated from that congregation, organizing itself into a new assembly. The first pastor of the church was William Rider, a General Baptist, and therefore a proponent of free will Arminianism. He served as pastor for twelve years (1653–1665). During his ministry, the congregation met in private houses, south of the River Thames. Three years after his death, the church appointed Benjamin Keach (1640-1704) to the pastorate. He held this position for thirty-six years (1668-1704). Although Keach started out as a General Baptist, he came to embrace the doctrines of grace, thereby leading the congregation to become a Particular Baptist church. It was also under his leadership •the church erected its first meeting-house, located at Goat’s Yard Passage, a building that could accommodate around a thousand people. Keach became one of the most well known and highly esteemed pastors of his day. In 1689, he endorsed the threefold covenantal framework of the 1689 Baptist Confession. It is safe to say, therefore, that for the first twenty-four years of Keach’s ministry in London, he subscribed to 17th century Hyper-Calvinism. However, in the year 1692, he abandoned the 1689’s threefold covenantal framework, in favor of a twofold covenantal framework which would become the basis for 18th century Hyper-Calvinism. Such was Keach’s antipathy towards the 1689 Confession, that when his congregation requested he provide them with a doctrinal statement, he did not recommend or give to them the 1689 Confession. Rather, he drew up an entirely new document, which was adopted by the church in the year 1697. After his death, in the year 1704, the church appointed his son-in-law to the pastorate. Benjamin Stinton (1674-1718) served as pastor for fourteen years, terminating with his death in the year 1718. The year after, in 1719/20, the church appointed John Gill (1697-1771) to the pastorate. He held this position for fifty-one years (1720-1771). He was only twenty-two years old when he became the pastor. For the first ten years of his ministry, he retained Keach’s 1697 Confession. However, as he advanced in his understanding of the gospel, contending earnestly for the faith, it became increasingly clear that the church stood in need of a new confessional statement. It was therefore in the year 1729, Gill drew up his Declaration of Faith for the congregation. It should be noted, Gill subscribed to Keach’s view that there are only two spiritual and perpetual covenants—that of works, which God has made between Himself and Adam, on behalf of the human race; and that of grace (or redemption), which God has made between the three Persons of the Godhead, on behalf of His elect people. This view, of course, ran against the threefold covenantal framework of the 1689 Confession, making Keach’s and Gill’s confessions all the more significant, as they represent the reforms of 18th century Hyper-Calvinism. And, lest one is tempted to think that 18th century Hyper-Calvinism kills evangelism and destroys churches, John Gill’s pastoral ministry flourished under his teachings. His congregation grew to such numbers, that the church had to find a larger facility to accommodate the people. In the year 1757, having pastored the church for thirty-seven years, Gill moved his congregation to a newly built chapel located at Carter Lane, near London Bridge. After Gill’s death in 1771, the church remained without a pastor for two years. The congregation then appointed John Rippon to the pastorate, a position he held for sixty-three years (1773-1836). However, the core members of the church were not in agreement with this appointment, as Rippon rejected the 18th century Hyper-Calvinism of his peers, choosing rather to adopt the 17th century Hyper-Calvinism of his forefathers (of course, today we identify 17th century Hyper-Calvinism as Moderate-Calvinism). These core members, therefore, left the church, organizing themselves into a new church, meeting at Dean Street in Southwark, and appointing to the pastorate William Button (1754-1821). Button subscribed to 18th century Hyper-Calvinism, aligned with the teachings of John Gill (and of course, today we identify 18th century Hyper-Calvinism as Hyper-Calvinism). Thus, although John Rippon technically became Gill’s successor at the Carter Lane chapel, yet William Button was the man recognized by the core members of Gill’s church as his true successor in faith and order. Of course, John Rippon became a famous pastor during the 18th and 19th centuries. He it was who organized the Baptist Union in the year 1812, under which many of the Fullerite churches came to associate. In the year 1830, Rippon moved his congregation to another building located at New Park Street. It was at this location Charles Spurgeon became pastor of the church in the year 1854, a position he held for thirty-eight years (1854-1892). Spurgeon, of course, also subscribed to 17th century Hyper-Calvinism, becoming a proud advocate for the teachings of Andrew Fuller. It was under Spurgeon’s ministry, in the year 1861, that he moved his congregation to a new building located at Elephant and Castle, where the congregation continues to meet today under the pastoral ministry of Peter Masters. Masters has served as pastor for fifty-four years (1970-present). He also subscribes to 17th century Hyper-Calvinism, and is an outspoken proponent for the teachings of Richard Baxter and Andrew Fuller. Unlike his predecessors, however, he identifies as a Reformed Baptist, and not surprisingly, for his predecessors could not identify by this name since the Reformed Baptist movement only began during the 1950’s. Indeed, it has been under the ministry of Peter Masters that the church has been transformed into a Reformed Baptist congregation.

So, in a nutshell, this church began as a General Baptist congregation, subscribing to the teachings of Arminianism. The first pastor, William Rider, was an Arminian preacher. The church became a Particular Baptist congregation under the pastoral ministry of Benjamin Keach. For the first twenty-four years of Keach’s ministry, he subscribed to 17th century Hyper-Calvinism; for the last twelve years, he subscribed to the basis of 18th century Hyper-Calvinism. The church then embraced 18th century Hyper-Calvinism under the pastoral ministry of John Gill, an era that lasted for the first three-quarters of the 18th century. After Gill’s death, the congregation adopted 17th century Hyper-Calvinism under the pastoral ministry of John Rippon, but the core members, in disagreement with the majority, organized a new church and appointed William Button as their pastor, one who subscribed to 18th century Hyper-Calvinism. Charles Spurgeon subscribed to 17th century Hyper-Calvinism and was a fan of Andrew Fuller while Peter Masters has continued the tradition, also subscribing to 17th century Hyper-Calvinism and the modifications of Baxter and Fuller, turning the church into a Reformed Baptist congregation. Thus, as a historic congregation, this church has rejected the 18th century Hyper-Calvinism of Keach, Gill and Button, choosing to follow the 17th century Hyper-Calvinism of Rippon, Spurgeon and Masters.

With this overview of Gill’s church, let us now consider the Goat Yard Declaration drawn up for his congregation during the early years of his pastoral ministry.

An Outline Of Gill’s Goat Yard Declaration

It opens with the following title—

“A Declaration of the Faith and Practice of the Church of Christ at Horsely-down, under the Pastoral Care of Mr. John Gill, &c.”

There are three main sections to the Goat Yard Declaration—(1) The Purpose For The Declaration, which is the church’s commitment to the gospel; (2) The Doctrines Of The Declaration, which are set out under twelve articles; (3) The Covenant Following The Declaration, which is the church’s agreement to walk with one another in gospel fellowship.

Let’s look first at the purpose for the declaration:

I. The Purpose For The Declaration—The Church’s Commitment To The Gospel

“Having been enabled, through divine grace, to give up ourselves to the Lord, and likewise to one another by the will of God; we account it a duty incumbent upon us to make a declaration of our faith and practice, to the honour of Christ, and the glory of his name; knowing, that as with the heart man believeth unto righteousness, so with the mouth confession is made unto salvation–our declaration is as follows:”

After this declaration, the second main section begins:

II. The Doctrines Of The Declaration—Set Out under Twelve Articles

The twelve articles may be outlined as follows:

The first article speaks of THE HOLY SCRIPTURES.

“1. We believe that the Scriptures of the Old and New Testament are the word of God, and the only rule of faith and practice.”

The second article speaks of THE TRIUNE JEHOVAH.

“2. We believe that there is but one only living and true God; that there are three Persons in the Godhead, the Father, the Son, and the Holy Ghost, who are equal in nature, power, and glory; and that the Son and the Holy Ghost are as truly and as properly God as the Father.”

The third article speaks of THE COVENANT OF GRACE, with special reference to the electing love of God the Father.

“3. We believe that, before the world began, God did elect a certain number of men unto everlasting salvation, whom he did predestinate to the adoption of children by Jesus Christ, of his own free grace, and according to the good pleasure of his will: and that, in pursuance of this gracious design, he did contrive and make a covenant of grace and peace with his Son Jesus Christ, on the behalf of those persons, wherein a Saviour was appointed, and all spiritual blessings provided for them; as also that their persons, with all their grace and glory, were put into the hands of Christ, and made his care and charge.”

The fourth article speaks of THE COVENANT OF WORKS.

“4. We believe that God created the first man, Adam, after his own image, and in his likeness; an upright, holy, and innocent creature, capable of serving and glorifying him; but, he sinning, all his posterity sinned in him, and came short of the glory of God: the guilt of whose sin is imputed, and a corrupt nature derived, to all his offspring, descending from him by ordinary and natural generation: that they are by their first birth carnal and unclean, averse to all that is good, uncapable of doing any and prone to every sin; and are also by nature children of wrath, and under a sentence of condemnation, and so are subject not only to a corporal death, and involved in a moral one, commonly called spiritual, but are also liable to an eternal death, as considered in the first Adam, fallen and sinners; from all which there is no deliverance but by Christ, the second Adam.”

Articles 5-7 speak of THE COVENANT OF GRACE again, only this time with reference to the redeeming grace of God the Son.

The fifth article speaks of the incarnation of God the Son and His mission in the world.

“5. We believe that the Lord Jesus Christ, being set up from everlasting as the Mediator of the new covenant, and he, having engaged to be the surety of his people, did, in the fulness of time, really assume human nature, and not before, neither in whole nor in part; his human soul, being a creature, existed not from eternity, but was created and formed in his body by him that forms the spirit of man within him, when that was conceived in the womb of the virgin; and so his human nature consists of a true body and a reasonable soul; both which, together, and at once, the Son of God assumed into union with his divine Person, when made of a woman, and not before; in which nature he really suffered and died as their substitute, in their room and stead, whereby he made all that satisfaction for their sins, which the law and justice of God could require, as well as made way for all those blessings, which are needful for them both for time and eternity.”

The sixth article speaks about the doctrines of particular redemption and limited atonement.

“6. We believe that that eternal redemption which Christ has obtained, by the shedding of his blood, is special and particular, that is to say, that it was only intentionally designed for the elect of God, and sheep of Christ, who only share the special and peculiar blessings of it.”

The seventh article speaks about the justification of sinners by the redemption that is in Christ Jesus.

“7. We believe that the justification of God’s elect is only by the righteousness of Christ imputed to them, without the consideration of any works of righteousness done by them; and that the full and free pardon of all their sins and transgressions, past, present, and to come, is only through the blood of Christ, according to the riches of his grace.”

The eighth and ninth articles also speak about THE COVENANT OF GRACE, only this time with reference to the sanctifying power of the Holy Spirit.

The eighth article speaks about the effectual work of the Holy Spirit in the souls of His people.

“8. We believe that the work of regeneration, conversion, sanctification, and faith, is not an act of man’s free will and power, but of the mighty, efficacious, and irresistible grace of God.”

The ninth article speaks about the perseverance of the Lord’s people according to the effectual power of the Holy Spirit.

“9. We believe that all those who are chosen by the Father, redeemed by the Son, and sanctified by the Spirit, shall certainly and finally persevere, so that not one of them shall ever perish, but shall have everlasting life.”

The tenth, eleventh and twelfth articles speak about THE CHURCH OF GOD.

The tenth article speaks about the church that will be gathered in heaven as a single congregation when Christ returns, with the resurrection and glorification of the saints’ bodies.

“10. We believe that there will be a resurrection of the dead, both of the just and unjust; and that Christ will come a second time to judge both quick and dead, when he will take vengeance on the wicked, and introduce his own people into his kingdom and glory, where they shall be for ever with him.”

The eleventh and twelfth articles speak about the churches that gather on earth in local congregations until Christ returns, observing the ordinance of baptism, the Lord’s table and the singing of hymns.

“11. We believe that Baptism and the Lord’s Supper are ordinances of Christ, to be continued until his second coming; and that the former is absolutely requisite to the latter; that is to say, that those only are to be admitted into the communion of the church, and to participate of all ordinances in it, who upon profession of their faith, have been baptized by immersion, in the name of the Father, and of the Son, and of the Holy Ghost.”

“12. We also believe that singing of psalms, hymns, and spiritual songs, vocally, is an ordinance of the Gospel to be performed by believers; but that as to time, place, and manner, every one ought to be left to their liberty in using it.”

Now, these are the twelve articles of the Declaration, arranged under seven headings—(1) The Holy Scriptures, (2) The TriUne Jehovah, (3) The Covenant Of Grace, As It Relates To The Electing Love Of The Father, (4) The Covenant of Works, (5) The Covenant Of Grace, As It Relates To The Redeeming Grace Of The Son, (6) The Covenant Of Grace, As It Relates To The Sanctifying Power Of The Spirit, and (7) The Church Of God. Please notice the order in which the articles appear—first, the TriUne Jehovah, then the electing love of the Father, then the covenant of works, then the redeeming grace of the Son, then the sanctifying power of the Spirit. You will find the same order in the Framework of Sovereign Grace. It begins with the TriUne Jehovah, then the electing love of the Father, then the covenant of works, then the redeeming grace of the Son, then the sanctifying power of the Spirit. I point this out to you, because while Gill didn’t diagram his understanding of the gospel in the way that I have done in this framework, yet the way he understood the major doctrines of the gospel is aligned quite closely with the Framework of Sovereign Grace. You should, therefore, my dear friends, rest assured that my teachings on sovereign grace are very much in harmony with that of John Gill. And I should say, it is a matter of coincidence, or providence, for I did not receive my teachings from Gill; they were truly given to me by the Lord in my personal study of His Word. It just so happens that the Framework of Sovereign Grace is aligned with the teachings of Gill.

III. The Covenant Following The Declaration—The Church’s Agreement To Walk With One Another In Gospel Fellowship

Alright, well these are the twelve articles of the Declaration. The document closes with the church’s agreement to walk with one another in gospel fellowship. Of course, an agreement between two or more people with certain obligations binding them together is called a covenant. What follows, therefore, is the church covenant—each member agreeing to walk with one another in gospel fellowship, which is the essence of their bond and unity.

The covenant begins with a preamble:

“Now all, and each of these doctrines and ordinances, we look upon ourselves under the greatest obligations to embrace, maintain, and defend; believing it to be our duty to stand fast, in one spirit, with one mind, striving together for the faith of the Gospel.”

There are three obligations the members of the church agree to.

First, their duty towards unbelievers:

“And whereas we are very sensible, that our conversation, both in the world and in the church, ought to be as becometh the Gospel of Christ, we judge it our incumbent duty to walk in wisdom towards them that are without, to exercise a conscience void of offence towards God and men, by living soberly, righteously, and godly, in this present world.”

Second, their duty towards each other as members of Christ’s body:

“And as to our regards to each other, in our church-communion, we esteem it our duty to walk with each other in all humility and brotherly love: to watch over each other’s conversation; to stir up one another to love and good works; not forsaking the assembling of ourselves together, as we have opportunity, to worship God according to his revealed will; and, when the case requires, to warn, rebuke, and admonish one another, according to the rules of the Gospel.”

Third, their duty towards each other as citizens of God’s kingdom:

“Moreover, we think ourselves obliged to sympathize with each other, in all conditions, both inward and outward, which God, in his providence, may bring us into; as also to bear with one another’s weaknesses, failings, and infirmities, and particularly to pray for one another, and that the Gospel and the ordinances thereof might be blessed to the edification and comfort of each other’s souls, and for the gathering in of others to Christ, besides those who are already gathered–all which duties we desire to be found in the performance of, through the gracious assistance of the Holy Spirit, whilst we both admire and adore the grace which has given us a place and a name in God’s house, better than that of sons and daughters.”

This, my dear friends, is the 1729 Goat Yard Declaration of Faith. It is not, as we find in the 1689 Confession, an intricate and verbose statement of faith. Rather, it is a simple and condensed articulation of the major branches of gospel truth. Indeed, for those who have found liberty in Christ, the Goat Yard Declaration is a breath of fresh air, unencumbered by the legal bondage of the 1689 Confession. To be sure, the 1689 Confession and the 1729 Declaration are very different documents.

The Major Differences Between The 1689 Confession And The 1729 Declaration

The 1689 Confession is based on a threefold covenantal framework, whereas the 1729 Declaration is based on a twofold covenantal framework,

The 1689 Confession sets forth saving faith as the legal duty of unregenerate sinners, whereas the 1729 Declaration sets forth saving faith as the gospel privilege of regenerate sinners.

The 1689 Confession makes the preaching of the gospel an offer to unregenerate sinners, whereas the 1729 Declaration makes the preaching of the gospel a proclamation to all sinners.

The 1689 Confession makes the ten commandments the rule of conduct for the believer’s life, whereas the 1729 Declaration makes the gospel the rule of conduct for the believer’s life.

In other words, the 1689 Confession holds forth a conditional covenant of grace God makes with sinners in time, requiring of them saving faith in Christ, whereas the 1729 Declaration holds forth an unconditional covenant of grace God has made with Himself from eternity, fulfilling on behalf of His elect people all of the conditions necessary for salvation.

The 1689 Confession makes saving faith a condition for salvation, whereas the 1729 Declaration makes saving faith the result of salvation, with no strings attached or conditions imposed.

The 1689 Confession turns the preaching of the gospel into an offer, which is nothing other than proselyting sinners, or engineering man-made converts, whereas the 1729 Declaration affirms the preaching of the gospel is a proclamation to all sinners, which is nothing other than evangelism, or discovering God-made converts.

The 1689 Confession imposes the heavy yoke of the ten commandments upon the shoulders of the believer, requiring of him/her obedience to that law in order to maintain favor with God and enjoy a progression in personal holiness, which is nothing other than a legal and lifeless sanctification that leads to pharisaic hypocrisy; whereas the 1729 Declaration invites the regenerate sinner to take the yoke of Christ upon him/her, and to be governed therefore by the gospel, enjoying the righteousness of Christ as the basis for his/her favor with God, a growth in the soul’s union with Christ, which is nothing other than a spiritual and living sanctification.

Of all the differences between the two documents, this last issue is of the greatest practical importance, for it strikes at the very heart of the believer’s walk with God, the ramifications of which affect multiple aspects of the Christian life.

Now, my dear friends, these are not minor issues. Yet how often do I hear of people sidelining these teachings in order that they might forge alliances and unions for the so-called greater good of Christian unity? May I be permitted to share a little pastoral counsel on the matter?

Pastoral Counsel—Unions Cannot Be Forged Between The Camps

A Church Searching For A Pastor

Take, for instance, a church searching for a pastor. Let’s say the church subscribes to the teachings of the 1729 Declaration. She has no pastor and cannot find a man aligned with her teachings. However, a Reformed Baptist preacher comes along, assuring the church that he subscribes to the 1689 Confession. Out of pure desperation to find a man to lead them, the church takes the attitude that the Reformed Baptist preacher is close enough in teaching, and therefore appoints him as their pastor. Now, given the differences between the teachings of the two documents, do you believe that church would be acting wisely by appointing a Reformed Baptist preacher to serve as her pastor? “But,” you ask, “what should the church do in such circumstances?” Well, in my view, the church should hold fast the profession of her faith without wavering; the members should provoke one another unto love and good works; the members should not forsake the assembling of themselves together; they should delight themselves in the Lord, in all their ways acknowledging Him, knowing that God will direct their paths according to His timetable; they should not be wise in their own eyes, or lean unto their own understanding, but should be watchful in all things, exercising spiritual discernment, standing fast in the faith and in the liberty wherewith Christ has made them free; they should avoid becoming entangled again with the yoke of bondage, which would certainly be the case if they appointed a Reformed Baptist preacher to serve as their pastor; they are to hold the traditions which they have been taught, whether by the word of God’s faithful ministers or by the New Testament scriptures. Ultimately, they are to rest in the Lord, and wait patiently for Him. They must not, out of a pitiful desperation, appoint a preacher to serve as their pastor if he be unfit for the work. Better to be without a pastor, than forge a union with the wrong pastor.

A Believer Searching For A Church

Take another example. Let’s say you are a believer subscribing to the teachings of the 1729 Declaration. Although there are no churches in your area which also subscribe to these teachings, yet there are two or three Reformed Baptist churches driving distance from your house. So, out of pure desperation to join a church, you take the attitude that they are close enough in teaching, and therefore you begin attending their services with a view of becoming a member. Now, given the differences between the teachings of these two documents, do you believe you would be acting wisely by submitting yourself to their teachings and yielding your heart and mind to their permeating and pernicious influence week after week? “But,” you ask, “what should I do in such circumstances?” Well, I believe you should be working towards organizing a church in your house. My dear friend, two or three believers is a sufficient number to organize yourselves into a gospel church. You don’t need a building; you don’t need a pastor and deacons; you don’t even need the sanction and blessing of a so-called mother-church. All you need are two or three believers willing to covenant in gospel truth and congregate for fellowship, edification and worship. “But,” you ask, “Who will do the preaching and teaching?” Well, if there is not one among you who is equipped to bring the message, then you can always play an audio or video sermon. Although it may not be as good as having a preacher in the flesh, yet recorded sermons may still serve the purpose of edifying your soul and building you up in your most holy faith. “But,” you ask, “what if there are not one or two others who share my views on the gospel…I need the companionship of other Christians…what should I do…I’m all alone?” Well, I do not see a problem with you attending a Reformed Baptist church temporarily, while you are working towards organizing a new church in your home. Of course, you would not become a member of the Reformed Baptist church, nor would you seek to draw away any of the members of that church to the new church you hope to organize. The only reason you would attend the Reformed Baptist church is to secure a little bit of fellowship and support among fellow believers, during the transition of organizing a new church in your home. Now, let me be clear, working towards organizing a church in your home will require you to be faithfully communicating the gospel to your family, friends and community. You must be on a mission to find others who share your views on the gospel. You cannot hope to organize a church in your home, if you are not committed to evangelize, actively searching for the Lord’s people who will join your church. And let me also say, you may not need to attend a Reformed Baptist church in your area for the sake of fellowship, if you can find likeminded Christians in other parts of the world online. I don’t know if you have every considered that, my dear friend—tracking down likeminded believers online, and scheduling regular meetings via FaceTime or Messenger. You may be surprised how many people are scattered around the world facing a similar problem as yourself, and I believe you would discover greater fellowship and encouragement with them, that attending a local church which does not understand your dilemma or share your teachings.

A Man Searching For A Wife

Let’s take one more example. Here is a single man, a bachelor, who subscribes to the teachings of the 1729 Declaration. He does not currently know any prospective women who are aligned with his teachings, but having recently met a girl belonging to a Reformed Baptist church, he discovers she is well grounded in her faith. Excited that he’s met a woman who takes her Reformed faith seriously, and desperate to get married, he takes the view that she is close enough in teaching to himself, and therefore begins to see her and court her. Now, I ask you my friend, given the major differences between the 1689 and 1729 confessions, do you believe that man and woman would be making a wise choice to enter a courtship with a view to marriage? “But,” you ask, “so long as the man and the woman are both believers in Christ, doesn’t the Scripture sanction and approve their marriage?” No, not necessarily. You see, the Scriptural principle is marked out in 2 Corinthians 6:14: ”Be ye not unequally yoked together with unbelievers.” This principle not only applies to relational unions where the persons involved should be IN the faith, but it also applies to relational unions where the persons involved should also be OF the faith.

The persons involved in the relationship, I say, should be IN the faith—that is, both should be regenerate sinners. For what fellowship has righteousness with unrighteousness? And what communion has light with darkness? And what concord has Christ with Belial? Or what part has he that believeth with an infidel? And what agreement has the temple of God with idols?

But the persons involved in the relationship should also be OF the faith—that is, they should share a similar understanding of the gospel. For what fellowship has a Charismatic with a Traditionalist? And what communion has an Arminian with a Calvinist? And what concord is there between a Moderate-Calvinist and a Hyper-Calvinist? Or what part has he that subscribes to the teachings of the 1689 Confession with one that subscribes to the teachings of the 1729 Declaration?

Do you see, my dear friend, these teachings are incompatible, and while you may sideline them during the initial stages of your courtship, convincing yourself that everything is okay so long as your girlfriend is a Christian, yet in time you will come to realize the folly of entering into a union with a person whose understanding of the gospel differs so widely from your own. You may not experience the upheavals of the conflict during your courtship, but believe you me, you will experience the turmoil and conflict during your marriage, especially when you are attempting to train up your children in the nurture and admonition of the Lord. “Well,” you might say, “with this standard I will never find a wife!” That’s not true. If you cannot find a woman who shares your convictions on these matters, then you are looking for one who does not oppose them. It is unlikely you will find a Reformed Baptist in that category, especially one who claims to be well grounded in her faith. In any case, it is far better for you to remain single, than to pursue a courtship and enter a marriage with one who is entirely incompatible with your faith! Do not allow your pitiful desperation or your romancing passions to obscure your spiritual discernment and doctrinal convictions in these matters. Hold fast the profession of your faith without wavering, delighting yourself in the Lord and waiting patiently on Him to make all things beautiful in His time. And, my dear friend, if you be a true believer in Christ, sincerely delighting yourself in Him and resting on His unchanging love, then He will give you an everlasting consolation and good hope through grace, sending comfort into your heart and establishing you in every good word and work.

Well, these are some practical considerations I hope you will give time to reflect upon, that you might make wise decisions when forging such important unions as appointing a pastor, joining a church or getting married. Until we meet again for another study in Bible Doctrine, I wish upon you the Lord’s richest blessings in Christ.

 

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ADDENDUM

The Goat Yard Declaration of Faith (1729)

A Suggested Outline By Jared Smith

The Title

“A Declaration of the Faith and Practice of the Church of Christ at Horsely-down, under the Pastoral Care of Mr. John Gill, &c.”

I. The Purpose For The Declaration—The Church’s Commitment To The Gospel

“Having been enabled, through divine grace, to give up ourselves to the Lord, and likewise to one another by the will of God; we account it a duty incumbent upon us to make a declaration of our faith and practice, to the honour of Christ, and the glory of his name; knowing, that as with the heart man believeth unto righteousness, so with the mouth confession is made unto salvation–our declaration is as follows:”

II. The Doctrines Of The Declaration—Set Out under Twelve Articles

(1) THE HOLY SCRIPTURES

“1. We believe that the Scriptures of the Old and New Testament are the word of God, and the only rule of faith and practice.”

(2) THE TRIUNE JEHOVAH

2. We believe that there is but one only living and true God; that there are three Persons in the Godhead, the Father, the Son, and the Holy Ghost, who are equal in nature, power, and glory; and that the Son and the Holy Ghost are as truly and as properly God as the Father.

(3) THE COVENANT OF GRACE—ELECTING LOVE OF THE FATHER

“3. We believe that, before the world began, God did elect a certain number of men unto everlasting salvation, whom he did predestinate to the adoption of children by Jesus Christ, of his own free grace, and according to the good pleasure of his will: and that, in pursuance of this gracious design, he did contrive and make a covenant of grace and peace with his Son Jesus Christ, on the behalf of those persons, wherein a Saviour was appointed, and all spiritual blessings provided for them; as also that their persons, with all their grace and glory, were put into the hands of Christ, and made his care and charge.”

(4) THE COVENANT OF WORKS

“4. We believe that God created the first man, Adam, after his own image, and in his likeness; an upright, holy, and innocent creature, capable of serving and glorifying him; but, he sinning, all his posterity sinned in him, and came short of the glory of God: the guilt of whose sin is imputed, and a corrupt nature derived, to all his offspring, descending from him by ordinary and natural generation: that they are by their first birth carnal and unclean, averse to all that is good, uncapable of doing any and prone to every sin; and are also by nature children of wrath, and under a sentence of condemnation, and so are subject not only to a corporal death, and involved in a moral one, commonly called spiritual, but are also liable to an eternal death, as considered in the first Adam, fallen and sinners; from all which there is no deliverance but by Christ, the second Adam.”

(5-7) THE COVENANT OF GRACE—REDEEMING GRACE OF THE SON

(5) The Incarnation Of The Son And His Mission In The World

“5. We believe that the Lord Jesus Christ, being set up from everlasting as the Mediator of the new covenant, and he, having engaged to be the surety of his people, did, in the fulness of time, really assume human nature, and not before, neither in whole nor in part; his human soul, being a creature, existed not from eternity, but was created and formed in his body by him that forms the spirit of man within him, when that was conceived in the womb of the virgin; and so his human nature consists of a true body and a reasonable soul; both which, together, and at once, the Son of God assumed into union with his divine Person, when made of a woman, and not before; in which nature he really suffered and died as their substitute, in their room and stead, whereby he made all that satisfaction for their sins, which the law and justice of God could require, as well as made way for all those blessings, which are needful for them both for time and eternity.”

(6) A Particular Redemption And A Limited Atonement

“6. We believe that that eternal redemption which Christ has obtained, by the shedding of his blood, is special and particular, that is to say, that it was only intentionally designed for the elect of God, and sheep of Christ, who only share the special and peculiar blessings of it.”

(7) The Justification Of Sinners By The Redemption That Is In Christ Jesus

“7. We believe that the justification of God’s elect is only by the righteousness of Christ imputed to them, without the consideration of any works of righteousness done by them; and that the full and free pardon of all their sins and transgressions, past, present, and to come, is only through the blood of Christ, according to the riches of his grace.”

(8,9) COVENANT OF GRACE—SANCTIFYING POWER OF THE HOLY SPIRIT

(8) The Effectual Work Of The Spirit In The Souls Of His People

“8. We believe that the work of regeneration, conversion, sanctification, and faith, is not an act of man’s free will and power, but of the mighty, efficacious, and irresistible grace of God.”

(9) The Perseverance Of The Lord’s People According To The Effectual Power Of The Spirit

“9. We believe that all those who are chosen by the Father, redeemed by the Son, and sanctified by the Spirit, shall certainly and finally persevere, so that not one of them shall ever perish, but shall have everlasting life.”

(10-12) THE CHURCH OF GOD

(10) To Be Gathered In Heaven As A Single Congregation When Christ Returns—The Resurrection And Glorification Of Their Bodies

“10. We believe that there will be a resurrection of the dead, both of the just and unjust; and that Christ will come a second time to judge both quick and dead, when he will take vengeance on the wicked, and introduce his own people into his kingdom and glory, where they shall be for ever with him.”

(11,12) To Gather On Earth In Multiple Congregations Until Christ Returns—The Ordinances Of Baptism, The Lord’s Table And The Singing Of Hymns

“11. We believe that Baptism and the Lord’s Supper are ordinances of Christ, to be continued until his second coming; and that the former is absolutely requisite to the latter; that is to say, that those only are to be admitted into the communion of the church, and to participate of all ordinances in it, who upon profession of their faith, have been baptized by immersion, in the name of the Father, and of the Son, and of the Holy Ghost.”

“12. We also believe that singing of psalms, hymns, and spiritual songs, vocally, is an ordinance of the Gospel to be performed by believers; but that as to time, place, and manner, every one ought to be left to their liberty in using it.”

III. The Covenant Following The Declaration—The Church’s Agreement To Walk With One Another In Gospel Fellowship

THE PREAMBLE

“Now all, and each of these doctrines and ordinances, we look upon ourselves under the greatest obligations to embrace, maintain, and defend; believing it to be our duty to stand fast, in one spirit, with one mind, striving together for the faith of the Gospel.”

OUR DUTY TOWARDS UNBELIEVERS

“And whereas we are very sensible, that our conversation, both in the world and in the church, ought to be as becometh the Gospel of Christ, we judge it our incumbent duty to walk in wisdom towards them that are without, to exercise a conscience void of offence towards God and men, by living soberly, righteously, and godly, in this present world.”

OUR DUTY TOWARDS EACH OTHER AS MEMBERS OF CHRIST’S BODY

“And as to our regards to each other, in our church-communion, we esteem it our duty to walk with each other in all humility and brotherly love: to watch over each other’s conversation; to stir up one another to love and good works; not forsaking the assembling of ourselves together, as we have opportunity, to worship God according to his revealed will; and, when the case requires, to warn, rebuke, and admonish one another, according to the rules of the Gospel.”

OUR DUTY TOWARDS EACH OTHER AS CITIZENS OF GOD’S KINGDOM

“Moreover, we think ourselves obliged to sympathize with each other, in all conditions, both inward and outward, which God, in his providence, may bring us into; as also to bear with one another’s weaknesses, failings, and infirmities, and particularly to pray for one another, and that the Gospel and the ordinances thereof might be blessed to the edification and comfort of each other’s souls, and for the gathering in of others to Christ, besides those who are already gathered–all which duties we desire to be found in the performance of, through the gracious assistance of the Holy Spirit, whilst we both admire and adore the grace which has given us a place and a name in God’s house, better than that of sons and daughters.”