Category:

• Articles Of Faith, Strict And Particular Baptist Churches

Introduction

Having been enabled, through Divine grace, to give ourselves to the Lord, and likewise to one another, according to the will of God[1], we count it our duty to make a declaration of our Faith and Practice, to the glory of His holy name.[2]

[1] 2 Cor 8:5
[2] Rom 10:10; 1 Tim 6:12; 2 Tim 1:13; 1 Pet 3:15

I. The Doctrines of the Gospel.

I. The Holy Scriptures.

We believe that the Holy Scriptures of the Old and New Testaments are verbally inspired,[1] and our sole, supreme, and all-sufficient guide in every matter of Christian Faith and Practice.[1]

[1] Jn 10:35; 2 Tim 3:16; 2 Pet 1:20,21
[2] Psalm 19:9 -11; 119:128; Is 8:20; Lk 16:29-31; Jn 5:39; 2 Tim 3:15,16; 2 Pet 1:20,21

II. The Blessed Trinity in Unity.

We believe that there is one living and true God,[1] the Creator and Upholder of all things,[2] and that there are three eternal Persons in the Godhead, the Father, the Son, and the Holy Ghost, who are equal in nature, power and glory,[3] and that the Son and the Holy Ghost are as truly and properly God as the Father.[4]

[1] Deut 6:4; 5:26; Jn 18:3; 1 Thess 1:9; 1 Tim 2:5; Js 2:19
[2] Gen 1:1; Ex 20:11; Job 7:20; Jn 1:3; Acts 17:24
[3] Matt 3:16,17; 27:19; 2 Cor 13:14; Col 2:9; Heb 1:8; 1 Jn 5:7
[4] Jn 1:1-3; 6:69; 1 Cor 7:17; 12:11; 2 Cor 3:17; Col 2:2; Heb 9:14; 1 Pet 4:14

III.The Federal Headship of Adam, and Human Guilt and Depravity.

We believe that God created the first man, Adam, after His own image and in His own likeness, an innocent, upright, and holy being, capable of serving and glorifying Him,[1] but that he, sinning, all his posterity sinned in him, and have come “short of the glory of God the guilt of whose sin is imputed to, and whose corrupt nature is derived by, all that descend from him by ordinary and natural generation,[2] so that all men are under sentence of condemnation, and by their first birth carnal and unclean, averse to all that is good, prone to all that is evil, and incapable of pleasing God, and are hence by nature the “children of wrath,”,[3] and that they are consequently not only involved in spiritual death, but subject to corporeal and eternal death[4] from all which there is no deliverance but by Christ, the “ Last Adam.”[5]

[1] Gen 1:26; Ps 8:5; Ecc 7:29; 1 Tim 2:14
[2] Gen 2:17; 3:3; Rom 6:23, 5:12; 8:10; 1 Cor 15:22; Job 14:4
[3] Ps 58:3; Jn 3:6; Rom 5:18; 6:23; Eph 2:3
[4] Matt 8:22 (“Let the {spiritually} dead bury their {natural} dead.”); Rom 5:15; 2 Cor 5:14; Eph 2:1; 1 Tim 5:6; Ecc 12:7; 2 Sam 14:14; Heb 9:27; Matt 10:28; Lk 12:5; Rom 8:13; Rev 2:11; 20:14
[5] Ps 49:7,8; Jn 3:36; 14:6; Acts 4:12; Rom 3:22,23; 1 Cor 15:45

IV. The Covenant of Grace.

We believe that, before the world began, a Divine and gracious arrangement was made between the Father, the Son, and the Holy Ghost, to determine and secure the salvation of sinners, which is scripturally designated the Covenant of Grace.[1] We believe that, from eternity, the Father loved a multitude whom no man can number, whom He chose, sanctified, and predestinated to eternal salvation, and to “the adoption of children” in and by the Son.[2]

We believe that the Son, by Covenant, gave Himself up into His Father’s hands, to be the Surety of the people, “with whom were His delights.” and engaged in the fulness of time, to assume their nature, to work out an everlasting righteousness for them, to endure all the penal wrath and hot displeasure due to their sin, and to obtain eternal redemption for them, so that they might be blessed in Him with all the blessings of grace and glory.[3]

We believe that these blessings are conveyed and communicated to those who were elected by the Father and redeemed by the Son, by the Holy Ghost, who as a Person in the Covenant of grace, engaged before time to quicken and regenerate them, to invest them with spiritual capacities and powers, and to work in them “those things which are well-pleasing to the Lord.”[4]

[1] 2 Sam 23:5; Zech 6:13; 1 Cor 11:25; (“new testament” or “covenant”) Heb 10:16, 29; 13:20
[2] Deut 33:3; Jer 31:3; Jn 17:23,24; 2 Thess 2:16; Rom 8:29; 1 Cor 1:27,28; Eph 1:4; 1 Thess 1:4 ; 1 Pet 1:2; Jude 1; Acts 13:48; 1 Cor 1:30; 1 Thess 5:9; Ps 84:11: Eph 1:5; Gal 5:6; 1 Tim 1:1
[3] Prov 8:22; Is 13:1; Jn 17:4,6,12; Heb 7:22; Prov 8:31; Ps 40:6-8; Heb 10:6,7; Is 7:14; Matt 1:23; Is 32:2,17; 13:21; 14:17,24; 54:17; Jer 23:6; Dan 9:24; Is 53:4,11; 2 Cor 5:21; Gal 3:13; Col 2:14; Heb 9:9,12; Gal 3:8-16; Eph 1,3,6
[4] Is 44:3; 54:13; Jer 31:33; 32:40; Heb 8:10; 10:16; Joel 2:28; Eph 4:20; Heb 13:21; 2 Pet 1:3

V. The Mediation of Christ.

We believe that the Lord Jesus Christ, (who was set up from everlasting as the Mediator of the new Cove­nant,) having engaged to be the Surety of His people[1] did, in the fulness of time, really assume human nature, (but free from sin,)[2] in which He suffered and died in their room and stead, as their…

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Preface

I was the pastor of a Strict and Particular Baptist church (Bethesda Chapel, Kensington) in London, England, for twenty years. The church was organized in 1866, with a number of prominent Strict Baptist preachers presiding over the meeting, such as John Hazelton of Mount Zion Chapel, Chadwell Street. As with many Strict Baptist churches of the mid-twentieth century, the Bethesda congregation decreased in number and her teachings merged with those of Low and Moderate-Calvinism. It was into that context I was appointed the pastor in 1999. For the first eleven years of ministry, I assumed the Low and Moderate Calvinist view of the gospel was that around which the church had been organized. However, as I explored the history of the church, and indeed, that of the Strict and Particular Baptists as a whole, I quickly came to realize that the congregation had been founded upon the teachings of the High (or Hyper) Calvinists. Thus began my journey in grace to first, understand what it is the Hyper-Calvinists believe, and second, to discover whether those teachings are aligned with that of the Scriptures. To my shame, I came to realize how little I knew of the gospel and the teachings of Scripture. Moderate Calvinism had so confused the teachings of grace, that I found my understanding twisted in theological knots, resulting in illogical and unscriptural conclusions. In time, and through much study of the Scriptures and communion with the Lord, the contradictions of Moderate-Calvinism were unravelled and the clarity of the gospel was apprehended. As I journeyed with the Lord on these matters, so did the Bethesda congregation under my ministry. I am pleased to say the church rediscovered the faith once delivered to her, and to this day subscribes to high views of sovereign grace.

The Strict and Particular Baptist churches in England, together with their gospel preachers, have often been fiercely independent. However, there were times when congregations attempted to organize associations designed to strengthen the fellowships and secure their doctrinal uniqueness. One such association is that of the Gospel Standard. While not all Strict and Particular Baptist churches have joined the Gospel Standard, yet their Articles of Faith do represent the teachings of the said churches. If, therefore, you are on a journey of grace, exploring what it is the “Hyper-Calvinists” believe, then I pray the Gospel Standard Articles will prove a help and blessing to you.

Jared Smith
Manila, Philippines

The Preamble

The following Articles of Faith are the same as those of the “Gospel Standard” Aid and Poor Relief Societies. Some of them are taken from those of the Westminster Assembly of Divines, 1640, &c., and the General Assembly of Baptist Ministers and Messengers, in London, 1689, and subsequently revised by Dr. Gill. These were amended by the late Mr. W. Gadsby, Mr. J. M’Kenzie, and Mr. J. C. Philpot; and afterwards, in 1878, well considered and…

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

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:

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. 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. 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

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Biddenden Chapel

18 Oct 2021, by

With the combined energies and resources of a deacon belonging to Tilden Chapel in Smarden, and a farmer residing in Lashenden, a Strict and Particular Baptist Chapel was built in 1880. Two years after the chapel opened, a church was organized and John Kemp was appointed the first pastor. He served the fellowship until his death in 1932, a total of 52 years.

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In 1792, Francis Cox, a local farmer and dedicated Christian, built a chapel at his own expense for the purpose of divine worship. This he did in an isolated place called Waddesdon Hill, Buckinghamshire. Three years later, Henry Paice was ordained to the Gospel Ministry and became the first pastor. Within three years of the pastor’s induction, the congregation had grown to sixty-five members. According to a list in a Newspaper article attached to the Church Book, the people who attended the meetings had come from around thirty surrounding villages. In “Strict and Particular”, Kenneth Dix points out: “…as churches were formed and chapels built in their own localities, the need for these people to make a long journey to an isolated chapel in the country no longer existed.” The church dissolved in 1976 and the meeting house…

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