I want to try to say something with regards to distinctive beliefs and practices as strict and particular Baptists. And in order to do that, I think it's vitally important that we go back, of course, to the Word of God. It's here in Holy Scripture that Ultimately, we discover the reason for the truths that we believe, the doctrines that we embrace and believe, and also practice those things that we do in our churches. I'm only going to speak in very general terms just to give a biblical outline of these matters, not to go into any great detail, but I thought it might be profitable. to say something with regards to these principles and practices.

We're blessed, of course, to be living in the day of grace. One thinks of those words of the Apostle in 2 Corinthians 6, Paul writes, We then, as workers together with him, that is, with God, beseech you also that you receive not the grace of God in vain. For he saith, I have heard thee in the time accepted, and in the day of salvation have I succored thee. Behold, now is the accepted time. Behold, now is the day of salvation. in His goodness and mercy God has brought us into this year, Anno Domini AD 2026, another year of the grace of God. It's remarkable really when we think about it, we have a fourfold gospel in which God has given us the record of the Lord Jesus Christ in His birth, His life, his whole ministry, his death, his resurrection, his ascension, and then of course we come to the Acts of the Apostles. And it's there in the Acts of the Apostles, I would say, that we really have some account of the birth of the New Testament Church.

Going back to the Gospels, we see how the ministry of the Lord Jesus Christ was most discriminating and separating, three times in John's Gospel we read there was a division among the people because of him or for his sayings in John 7, 43, 9, 16, and 10, 19. And then regarding that long chapter, the sixth chapter of John, you may well remember our dear friend the late Sidney Norton would often speak of that chapter in terms of as the chapter of the Great Diminishings. When we read the beginning of that sixth chapter, we read of Christ feeding the five thousands. The multitudes were following Christ, they wanted to make him king. However, by the time we come to the end of that chapter, Christ is expressing doubt concerning the apostles themselves. Verse 67, he says, will ye also go Why have not I chosen you twelve and one of you is a devil, referring of course to Judas Iscariot, who would betray him?

What was it that so offended the multitude? What was it that caused them to go away from him? Well, it was, of course, his teaching. First Christ had declared in that chapter, his deity had spoken of himself as the bread of life. We have those great statements throughout John, those I am statements. And there, in chapter 6 of John, he declares, I am the bread of life. And He had spoken also of the great necessity of a spiritual union and communion with Him. As the bread of life, verily, verily, I say unto you, except ye eat the flesh of the Son of Man, and drink His blood, ye have no life in you. Whoso eateth My flesh, and drinketh My blood, hath eternal life. And I will raise him up at the last day, for My flesh is meat indeed, and My blood is drink indeed. He that eateth my flesh and drinketh my blood dwelleth in me, and I in him."

A real union between Christ and his people through spiritual communion. There must be that blessed union. That was an offense to them.

But then secondly, in chapter 6, he had also declared divine sovereignty in the matter of salvation. He says, It is the Spirit that quickeneth the flesh, profiteth nothing. The words that I speak unto you, they are Spirit, and they are life. But there are some of you that believe not. For Jesus knew from the beginning who they were that believed not, and you should betray Him. And He said, Therefore said I unto you that no man can come unto Me except it were given unto him of My Father. And then we read, from that time many of his disciples went back and walked no more with him. God's sovereignty was such an offense to them. It is the truth of sovereign grace that causes so many to stumble and depart from the Lord Jesus.

Now historically, we know that amongst the strict Baptists, particularly the Gospel standard, there has been a great advocating of that searching and sifting and separating ministry the foremost of the editors of the gospel standard J.C. Philpott is still recognized as one of the most discriminating preachers of all time we know that he preached several times at the old Salem chapel He reports within the 1840s and at least four of his sermons appear in the four volumes of his early sermons.

Now what was the final result of the Lord's faithful searching ministry? Well concerning his true disciples it appears there were only few. We read in Acts 1 and verse 15 the number of the names together were about a hundred and twenty. A hundred and twenty.

Chapter 2 then opens with the statement, And when the day of Pentecost was fully come, the Old Testament feast of weeks, or Pentecost, was fulfilled on that day with the glorious outpouring of the Holy Ghost. Now the Spirit was present throughout the Old Testament He was active in the work of creation. Creation is a work of God, Father, Son and Holy Ghost. By the word of the Lord were the heavens made and all the host of them by the breath or the spirit of his mouth. And every true spiritual Israelite throughout the Old Testament was born again of the Holy Ghost. There's no other way of salvation but by and through a new birth. David knew him. David feared that in his great and dreadful transgressions he had sinned against the Spirit of God, crying out, Take not thy Holy Spirit from me.

However, all in the nation of Israel were not God's spiritual children. When Israel went up out of Egypt, in Exodus 12, 38, we read a mixed multitude went up also with them. The margin has a great mixture. Yet among this great mixture, this mixed multitude, was to be found the Church of God, the godly remnant, the true spiritual Israel. Stephen, the first Christian martyr, speaks of the Church in the wilderness, Acts 7.38. And throughout that whole dispensation of the Old Testament, previous to the birth of Christ, the Spirit was clearly active in applying salvation to sinners.

Then in the mystery of the incarnation, we witness the greatest of all the works of the Spirit of God. As the angel says to the Virgin Mary, the Holy Ghost shall come upon thee, and the power of the Highest shall overshadow thee. Therefore also that holy thing which shall be born of thee shall be called the Son of God." Luke 135. Subsequently, after Christ had accomplished all the work of redemption and salvation committed to Him in the eternal covenants, there was to be a remarkable and a glorious outpouring of the Spirit. As the Apostle John declares, there in John 7.39, the Holy Ghost was not yet given, for Jesus was not yet glorified. there was to be a remarkable manifestation of the Spirit. That was the day of Pentecost. But previously, remember in three whole chapters in John 14, 15, and 16, Christ himself has much to say regarding this future coming of the Holy Ghost. Among other things, he declares, I tell you the truth, it is expedient for you that I go away. For if I go not away, the Comforter will not come unto you, but if I depart, I will send him unto you." John 16, 7.

Furthermore, after his resurrection, Christ told his disciples that they should not depart from Jerusalem, but await for the promise of the Father which saith thee, Ye have heard of me. Acts 1, 4. And so it followed in Acts 2, that when the day of Pentecost was fully come, there was a mighty outpouring of the Spirit of God. And as he preached, Christ crucified and risen again from the dead, Peter declared, therefore being by the right hand of God exalted, and having received of the Father the promise of the Holy Ghost, he hath shed forth this which ye now see and hear." Acts 2.33.

Most of that chapter is taken up with a detailed outline of the sermon of Peter, as I said. Peter preached on that auspicious day, and the manner of his preaching and its consequence indicates that there was such an unction of the Spirit upon him in his preaching. He lifted up his voice to preach the person and work of Christ, asserting that Jesus of Nazareth is the Christ, the Son of the living God, and the outcome, conviction of sin, and spirit-roared conversions as 3,000 were added to the 120 spoken of in Acts 1. Here then we have the true birth of the New Testament Church. And then throughout the book of Acts we read of the blessed effect of the Spirit's work in association with the ministry and the preaching of that apostolic gospel.

Well, I want really to take for a text, although it's not really a text that I'm concentrating on, but to base what I'm going to say on the words that we have there in Acts 2, 41 and 42, where we have what is often termed the primitive church order. the primitive church order, that's the New Testament church. Then they that gladly received his word were baptized, and the same day there were added unto them about three thousand souls. And they continued steadfastly in the apostles' doctrine, and fellowship, and in breaking of breads, and in prayers. Here we have the marks of the New Testament church. and I would say the real roots of the strict and particular Baptists.

In considering that biblical order of the churches, I want to deal with some five points, but only the first two tonight. The five points are these. First, to look at the doctrine of the Church. Secondly, the doctrine of Baptism. Thirdly, the practice of Restricted Communion. Fourthly, the apostolic doctrine of the Gospel, and then finally, to say something with regards to experimental religion.

Firstly, then, the doctrine of the Church. In being added to the number of the disciples, as we read there in Acts 2.41, it is evident that those who were converted were in fact added to the Church. because we read in verse 47, and the Lord added to the church daily such as should be saved. We have to mark the fact that only the Lord can truly add anyone to the church. And so we must consider in the first place our understanding of what the church is, the doctrine of the church. Christ, the head of the church, but Christ also the foundation of course. The church is built upon the rock, and other foundation can no man lay than that which is laid, which is Jesus Christ the Lord."

Well, what is the proper biblical order and organization of a church? There are basically three forms of church government. First, what are termed Episcopalian churches, that is, churches governed by archbishops and bishops, etc., for example, the Church of England. And then there are Presbyterian churches. Ministers and elders from churches in a local area gather as a presbytery, and once a year, men representing these presbyteries, that is, ministers and elders from these various presbyteries, gather together for the General Assembly, which is the highest court of all in Presbyterian churches. For example, the Church of Scotland and several other churches in Scotland. And then thirdly, there are independent churches. Each congregation gathered together in a local area is independent and self-governing. And this latter is the way in which strict Baptists order their church affairs, believing that this is New Testament church order.

Some of you are probably aware of the fact that the Presbyterians often speak of what they term the divine right of church government, asserting that what they uphold and practice is the true and proper biblical model. Also, the Free Presbyterians in Scotland make much of their distinctive position I'm told they even have a catechism which deals specifically with their history and principles. Furthermore, I remember some years ago when reading the memoir of Neil Cameron, one of the best known of their earliest ministers, how impressed I was to learn that at the beginning of every year he would give a lecture to his congregation reminding them of the raison d'etre of the Free Presbyterian Church of Scotland. That was his practice. Every New Year he would remind them of the reason why they existed as a distinctive Presbyterian body. The true Church of Scotland, he would have said.

Now is there not a lesson for a strict Baptist to learn here? What are our distinctive principles? Do we really know where we stand and why we stand where we stand? Well, first of all, I want to establish the clear biblical warrant for our independency. It is the Greek word ecclesia that is translated church. in the authorized version New Testament. Interestingly, this word was translated congregation in William Tyndale's English New Testament, and this is actually a more accurate rendering of the Greek. Ecclesia is derived from the Greek verb to call out, ekelo. Therefore, a church is really made up of people called out, called out of the world and gathered together as a congregation. We might call this the gathered church principle.

Strict Baptists don't believe in a territorial church, like the Church of Scotland or the Church of England, which as national churches divide their whole nation into parishes and all the parishes together make up the church, the territorial church covering the whole country. Rather do we believe that each independent church, believers gathered together in a certain locality, is in fact a microcosm of the one true church, the whole company of the elect. That's a very high view of the church and the privilege and responsibilities of being a member. Each local church seeking to uphold the primitive church order of Acts 2 is a miniature or a microcosm of the church. That's what we're saying. Each individual independent church is the church in minister and among the strict and particular Baptist The use of church covenants was quite common back in the 17th and 18th centuries. They would covenant together as they gathered, as they formed themselves into local congregations.

Although we read of the birth of the New Testament church in Acts 2, the truth I'm asserting is rooted in the church in the Old Testament. One of the greatest times in Israel's history was the generation raised during their wilderness wanderings after they came out of Egypt. The whole generation, the unbelieving generation, would not enter the Promised Land because of the evil report of ten of the spies was to pass away, but the following generation That was one of the finest generations, a generation that would enter into that land under Joshua.

After they came out of Egypt, Israel was then a theocracy, governed immediately by God, And it was many centuries later that, referring to those days, the Lord says to his prophet Jeremiah, Go, cry in the ears of Jerusalem, saying, Thus saith the Lord, I remember thee, the kindness of thy youth, the love of thine espousals, when they wentest after me in the wilderness. in a land that was not sown. Israel was holiness to the Lord and the firstfruits of His increase." Jeremiah 2, verses 2 and 3.

And in the books of Exodus, Leviticus, Numbers, and Deuteronomy, Israel is repeatedly referred to as the Assembly or the Congregation. In fact, the two words come together in Exodus 12 6, the whole assembly of the congregation of Israel. It's interesting and instructive to observe how these two words are translated in the old Greek version of the Old Testament called the Septuagint. That's a translation that the apostles and the Lord himself would have been familiar with and at times it's quoted from in the New Testament. In that Septuagint, Greek version, assembly is usually translated ecclesia, and congregation is translated synagogue, from which we have our English word synagogue.

And interestingly, in James 2, verse 2, this latter word is clearly used in reference to a local church gathered together for divine worship. James writes, if they come into your assembly, the margin says, into your synagogue. What we have in the New Testament then was congregations or assemblies of the Lord's people.

Throughout The 40 years in the wilderness, we know that Israel was a people who had been called out of the world, as it were. They'd been called out of Egypt, and they assembled together as a congregation of the Lord, looking to Him as their King and their Sovereign. Likewise in the New Testament, a church is a local congregation, called out of the world gathered together under the headship of the Lord Jesus Christ alone.

When Israel entered into the promised land, when they were then scattered throughout that land and began to fill the whole land, this principle of a gathered congregation was still to be recognized. Because three times every year all the males must assemble at the tabernacle, subsequently the temple, for the three great Jewish feasts of Passover, Pentecost, and tabernacles. In Deuteronomy 16 and verse 16 God commands, Three times in a year shall all thy males appear before the Lord thy God in the place which he shall choose. in the Feast of Unleavened Bread, Passover, in the Feast of Weeks, Pentecost, and in the Feast of Tabernacles.

However, there is a difference between the Old Testament, where we see Israel as the one and only congregation of the Lord, and that's represented by the seven-branched candelabra, which was there in the Tabernacle, Exodus 25, 31 to 40, whereas in the New Testament, at the end of the apostolic age, in the book of Revelation, we see the principle of several independent local congregations. In Revelation 2 and 3, letters are sent to the seven individual churches in Asia Minor, modern-day Turkey. And remember in chapter 1, these are not represented by a seven-branched candelabra, but John sees the glorified Christ in the midst of seven separate candlesticks. Revelation 1, 12 and 13. And I turned to see the voice that spake with me, and being turned, I saw seven golden candlesticks, and in the midst of the candlesticks one like unto the Son of Man.

Therefore, as strict and particular Baptists, we uphold the primitive church order, and in our church government, believe in and practice the principle of independency. As each congregation, as he gathers, is a self-governing body of believers. Furthermore, we need to be aware that there can be no such thing as a virtual church. The gathering together as a corporate body is vital, Hebrews 10.25, not forsaking the assembling of ourselves together as the manner of some is, but exhorting one another, and so much the more as we see the day approaching. And the gathering is, of course, to Christ, in fulfillment of God's ancient promise, Genesis 49, 10. The scepter shall not depart from Judah, nor a lawgiver from between his feet until Shiloh come, and unto him shall the gathering of the people be.

The highest authority in these individual churches is the church meeting. As Baptists, we delight in the biblical truth of the priesthood of all believers. We don't speak of clergy and laity, but we believe in the priesthood of all believers. Ye also, as lively stones, are built up a spiritual house, a holy priesthood, to offer up spiritual sacrifices acceptable to God by Jesus Christ. 1 Peter 2.5 And these believers, gathered together as members in a local congregation, constitute the highest court of the Church. In any matter of discipline, we must move from the few to the many, as Christ teaches in Matthew 18, 15 to 17. Quote, Moreover, if thy brother shall trespass against thee, go and tell him his fault between him and thee alone. If he hear thee, thou hast gained thy brother. But if he will not hear thee, then take with thee one or two more, that in the mouth of two or three witnesses every word may be established. And if he shall neglect to hear them, tell it unto the church. But if he neglect to hear the church, let him be unto thee as an heathen man and as a publican.

And in dealing with the matter of immorality in a member, Paul writes to the local church at Corinth, the local congregation in Corinth. He says, in the name of our Lord Jesus Christ, when you are gathered together and my spirit with the power of our Lord Jesus Christ to deliver such and one unto Satan for the destruction of the flesh, that the spirit may be saved in the day of our Lord Jesus Christ. 1 Corinthians 5, 4-5, they are to discipline the man, to suspend his membership, to separate from him, in order that there might yet be a restoration of him. It's a positive ending view, but there's a serious matter which is dealt with as they gather together as a church.

Moreover, those in the church are to have a mutual care of each other. It says, they continued steadfastly in fellowship that was the apostolic practice in the primitive church they continued steadfastly in fellowship there is spiritual fellowship one with another in the gospel John declares the purpose of his ministry in 1 John 1.3 that which we have seen and heard declare we unto you that ye also may have fellowship with us And truly our fellowship is with the Father and with His Son, Jesus Christ. This fellowship is expressed in prayer. They also continued steadfastly in prayers. Remember the text, Acts 2, 41 and 42, they continued steadfastly in prayers. This fellowship is one in which they're praying one for another, and they're also uniting together in prayer. In the broadest sense, this reference to prayers can be understood in terms of calling upon God in worship. It's interesting if we go back to the beginning in Genesis chapter 4, after the death of the righteous seed, Abel, murdered by his brother Cain, it's not until the following generation that we read of those who worship God. And Adam knew his wife again, and she bare a son, and called his name Seth. For God said, She hath appointed me another seed instead of Abel, whom Cain slew. And to Seth, to him also there was born a son, and he called his name Enos. Then began man to call upon the name of the Lord." Genesis 4, 25 and 26. And we mark the words, then began man to call upon the name of the Lord. To call upon the name of the Lord in worship is the mark of the godly.

Therefore, each local church is to be a worshipping community. However, we must note that the word fellowship also refers to practical giving and supporting other believers in times of need. Paul uses the word in this context in 2 Corinthians 8.4 as he speaks of the relief that the churches of Macedonia generously gave to the churches of Judea when they were in need. For to their power I bear record, and beyond their power they were willing of themselves, praying us with much entreaty that we would receive the gift, and take upon us the fellowship of the ministering to the saints." 2 Corinthians 8, 3 and 4. Elsewhere, this word is actually rendered contribution. Romans 15.26. And here in Acts 2.45 we're told how they sold their possessions and goods and parted them to all men as every man had need. We can think of the purpose of the gospel standard charitable societies which is to help needy believers. And in previous years there would have been the Surrey Tabernacle Relief Fund. Surrey Tabernacle was the largest strict Baptist chapel in England, a regular congregation of 2,000 under the ministry of James Wells. And there they willingly assisted needy believers through their relief fund.

So much then for that doctrine of the church, and the independence of the church, and the principle of the gathered church. I just want to say a little on baptism before we close. It's clear in Acts 2.41 that those who were joined to the church were first baptized. We read then, they that gladly received his word were baptized, and the same day there were added unto them about three thousand souls. Of course, this is one of our distinctive practices, and now often referred to as Credo Baptism, that is, baptism upon confession of faith. To the Church at Everest, as Paul wrote, there is one body and one spirit, even as you are called in one hope of your calling, one Lord, one faith, one baptism, one God and Father of all who is above all and through all and in you all. Ephesians 4, 4-6.

We observe how in the Authorized Version this is a single sentence, and it states the great truth of the Trinity in salvation. We have the three Divine Persons, in the Godhead, in verse 4, God the Holy Spirit, in verse 5, the Lord Jesus Christ, the Son of God, and in verse 6, God the Father.

First we have the effectual calling by the Holy Spirit, is called is evidence by their faith in Christ and they are baptized. Thus they are part of the whole family of God in heaven and in earth and call upon God as their Father. And we know that baptism must always be in the name of the Trinity, Matthew 28 19.

Although 3,000 were converted on the day of Pentecost, From what we read in Acts 2.41, we deduce that there were some who did not receive the word of Peter, but rejected it. And maybe some received it formally and superficially. It was only those that gladly received his word who were baptized.

Only such as believe that Jesus of Nazareth is the Christ, the Son of the living God, are the proper subjects of baptism. And that is very evident in Acts 2. They were pricked in their heart, it says, verse 37, under conviction of sin. And in addressing them, Peter said, Repent, and be baptized every one of you in the name of Jesus Christ for the remission of sins, and ye shall receive the gift of the Holy Ghost.

They'd already experienced the grace of the Holy Spirit, for as Christ had said in the course of His ministry, it is the Spirit's prerogative to convince or to reprove of sin when He has come. He will reprove the world of sin and of righteousness and of judgment. John 16, 8.

In being baptized, they gave an outward expression of what they had inwardly felt. Through the baptism of the Holy Ghost they were in Christ, for the spirit who convinces of sin then testifies of Christ as the only Saviour. Of the Spirit's ministry Christ also says, He shall glorify me, for he shall receive of mine and shall show it unto you. John 16.14

And they should not conceal the fact but openly profess their faith in Christ by passing through the waters of baptism. Romans 6.4, buried with him by baptism into death, that like as Christ was raised up from the dead by the glory of the Father, even so we also should walk in newness of life.

The promise preached was the Holy Spirit Himself. He is the one that the Father promised to send, Luke 24 49. And this is what Peter speaks in verse 39, for the promise is unto you and unto your children and unto all that are afar off, even as many as the Lord our God shall call.

The reference to your children in no way supports the notion of pedo-baptism. It's not that the children are in the covenant. The context of the verse indicates that Peter speaks of their descendants or posterity through the ages. Your children, he says, and to all that are afar off, even as many as the Lord our God shall call, those called of God are the ones who are to be baptized as they are gathered into local churches.

These last times this day of grace in which we are living is the dispensation of the Holy Ghost and as the gospel goes out to the ends of the earth so the Spirit will continually work in the hearts of elect sinners and so bring them to salvation. And I think we'll leave it there. As I said, there's some five points that I really want to deal with just in broad principles, but we've dealt with the doctrine of the church and we've touched upon the doctrine of baptism.

The Lord will go on to consider those other points at a later date. But we'll sing now from the hymn book 397 and the tune Weber, which is 519.

in themselves as weak as worms, how can poor believers stand when temptations, foes, and storms press them close on every hand? Weak indeed they feel they are, but they know the throne of grace, and the God who answers prayer helps them when they seek his face. May the Lord help us as we first sing his praise, 397, the tune 519.