CONCORDIA THEOLOGICAL MONTHLY

Hermeneutics and the Teacher of Theology r-- EDGAR KRENTZ

Some Thoughts on Authentic Lutheranism HERBERT J. A. BOUMAN

A Growing Commonality Among Lutherans? ANDREW J. WHITE

The Primitive Baptists of North America ARTHUR CARL PIEPKORN

Homiletics

Book Review

Volume XLll May 1971 Number 5 The Primitive Baptists of North America

ARTHUR CARL PIEPKORN

The author is graduate professor of systematic theology at Concordia Seminary, St. Louis.

En. NOTE: This article is one of a series on version of the "new measures" issue - religious organizations and denominations mission societies, tract societies, Sunday in America. schools, religious fairs and festivals to raise THE PRIMITNE BAPTISTS OF THE funds for the church's work, temperance UNITED STATES 1 societies, and theological seminaries.s y the beginning of the 18205 a strict B 3 Cushing Biggs Hassell and Sylvester Has­ "particularism" 2 had been reigning sell, History of the Church of God from the without a serious challenge among the Creation to A. D. 1885, Including Especially the Baptists of the American South for nearly History of the Kehukee Primitive Baptist Asso­ two generations. In the course of the next ciation (Adanta, Ga.: Turner Lasseter, 1962), pp.747--48, links these phenomena with "Ful­ 15 years their associations and churches ler's gospe1." The reference is to Andrew Fuller felt the full divisive force of the Baptist (1754-1815), a noted Baptist theologian and the pastor of the church at Kettering, England, from 1782 until his death. His chief work, The Gos­ 1 Apart from their magazines, the recent printed literature on the Primitive Baptists is pel of Christ Worthy of All Acceptation (1784 not extensive. In addition to utilizing the to 1785), argued against the extreme form of printed sources listed in the bibliography and Calvinism that allowed "nothing spiritually good cited in the text, the present writer sent out over to be the duty of the unregenerate," although he 150 letters in connection with the preparation himself confessed no predilection for Arminian­ of this article. Early drafts were coordinated ism and regarded himself as a strict Calvinist and with a number of knowledgeable Primitive Bap­ predestinarian. In 1792 he founded the first tist leaders. The semifinal draft went out to the Baptist missionary society at Kettering and re­ editors of 21 periodicals circulating among mained its secretary until his death. He stood Primitive Baptists for their reaction. Careful in much the same relation to William Carey that cog~izance was taken of the concrete suggestions Luther Rice did in the United States to Adoni­ of the 19 that kindly responded. ram Judson. Hassell and Hassell quote with ob­ 2 "Particular" Baptists adhere to the belief vious approval the words of Elder P. D. Gold, that Christ died only for the elect. "General" the longtime editor of Zion's Landmark: "The Baptists hold that Christ died for all human doctrines and fables of men are accepted. An­ beings. There are other "particular" or "Calvin­ drew Fuller becomes a wonderful standard. He istic" Baptists besides the Primitive Baptists. takes repentance and faith out of the covenant These include the Separate Baptists in Christ, the of grace, and puts them under the law, in the Regular and Old Regular Baptists, most of the sense that he makes them man's duty, and not United Baptists, the General Association of Bap­ gifts of grace. If salvation comes on account of tists (Duck River [and kindred} Associations of man's performance of his duty, it is of works Baptists), the vanishing Two-Seed·in-the-Spirit in some sense. He [Fuller} brings in the mod­ Predestinarian Baptists, and the now tiny Texas ern missionary enterprise, a system somewhat and Louisiana associations that correspond with like the popish measures for propagating their the Union Primitive Baptist Association of the creed, but unknown to the Bible and to Baptists, Old School or Predestinarian Faith and Order or­ and is a disturber of gospel peace and order ganized in 1840 by Elder Daniel' Parker (1781 among churches. His followers have departed to 1844). None of these groups comes within from the truth further than he did . . . and the purview of this article. they do not preach salvation as nearly by grace 297 298 THE PRIMITIVE BAPTISTS OF NORTH AMERICA

One of the associations in which the adopted a resolution discarding "all mis­ controversy became crucial was the Kehu­ sionary societies, Bible societies, and theo­ kee Baptist Association of North Carolina logical seminaries, and the practices here­ founded in 1769.4 In 1827 the association tofore resorted to for their support in begging money from the public" and de­ as he did, so they are waxing worse and worse. scribing these institutions as "inventions As the world is to be evangelized, the tender mind of the young must be converted by means of men and not warranted from the word of the newly invented Sunday schools, and hu­ of God." 5 manly prepared preachers must be sent to the heathen" (pp.310-11). At the same time it This resolution, typical of many others must be remembered that Primitive Baptists do of the period, seems to have been the first not see a strict doctrine of limited atonement as of its kind. It thus marks in a sense the precluding "mission work" and "evangelism" as they define these terms. Primitive Baptists "do crystallization of the militant opposition not object to missions at home or abroad for the of the "Old School" Baptists G to the "new purpose of preaching the gospel for the instruc­ measures." 7 In 1832 the Country Line As­ tion and edification of children of God." What they "have objected to is the idea that the hea­ sociation adopted a similar course at its then are hell-bound unless we reach them with session in the Deep Creek Church, Orange the preached word." (Letter from Elder Wilford (now Alamance) County, North Carolina.8 A. Pyles, Murray Route, Graham, Texas, dated February 5, 1971) In that same year in a 3-day meeting at 4 NO[ ;n 1765, as frequently stated and as the end of September representatiyes of a the designation in the minutes of the 1968 meet­ ing of the association as the 203d annual session 5 Hassell and Hassell, pp.736-37. The as­ implies. See Hugh B. Johnson, "Some Historical sociation took a similar stand against member­ Infonnation on the Kehukee Association Re­ ship in "the fraternity of Masons." The subject garding the Date Organized," The Primitive of missions first came before the association in Baptist Library Quarterly, 7, 4 (January-March 1803 (ibid., pp. 721-22). In 1815 the associa­ 1967), 1-7. For the articles of faith adopted tion had received copies of the first annual reo by the Kehukee Association in 1777, see Hassell port of the Baptist Board of Foreign Missions and Hassell, pp.699-700. Except for very through the board's agent, the Rev. Luther Rice minor modifications, the articles of faith of this (ibid., p. 729). The issue of membership in the association have remained unchanged down to Masonic society bd first come up in 1786 (ibid., the present (Minutes of the Two Hundred Third p. 734). Annual Session of the Kehztkee Primitive Baptist 6 The name "Primitive Baptist" does not Association . .. 1968, pp. 7-8). Similarly, the Ketocton Association in 1966 reaffirmed the seem to antedate the late 1830s. Three "Primi­ tive Baptist" associations were established in articles adopted by this association at its organi­ zation in 1766 (ilfinutes of the Two Hundred Georgia in 1836 and one in Mississippi in Third Annual Session 0/ the Ketocton P,,·imitive 1839. The magazine The Primitive Baptist was Baptist Association . .. 1969, pp. 11-12). For first published in 1846. Other names for the Primitive Baptists, not always precisely applied, other early examples see the "Articles of Faith" include Bible Baptists, Old Baptists, Predesti· and "On Gospel Order" of the Mississippi Bap­ narian Baptists, "Old School" Baptists, "Anti· tist Association (1807) in Benjamin Griffin, History 0/ the Primitive Baptists of Mississippi means" Baptists, "Antimission" Baptists, and from the First Settlement by the Americans up "Hardshell" Baptists. to the Middle 0/ the XIXth Century. 2d ed. by 7 Other activities that came in for condemna· B. D. Bryant, J. D. Holder, and Wiley Sammons tion were tract societies, Sunday schools, sectar· (Jonesboro, Ark.: Sammons Publishing Co., ian colleges, protracted meetings, a salaried min­ 1958), pp. 67-68, and the "Articles of Faith" istry, and state denominational conventions. of the Primitive Baptist Association (1839) of 8 So Clarence H. Cayce in Religious Bodies: Holmes and Attala Counties, Mississippi, ibid., 1936, 2 (Washington, D. c.: United States Gov­ pp.156-57. ernment Printing Office, 1941), 224. THE PRIMITIVE BAPTISTS OF NORTH AMERICA 299 number of "Old School" Baptist churches unions."11 By 1840 the division into the along the Atlantic seaboard convened with Nolachucky Association of United Bap­ the Black Rock Church, Baltimore County, tists and the Nolachucky Primitive Bap­ and adopted the same position that the tist Association was complete. "Black Kehukee Association had. The In this way the theological lines be­ Rock Address to Particular Baptists tween the "Old School" (that is, the Churches of the 'Old School' in the United Primitive) Baptists and the "New School" States" was prepared in the name of this (that is, "missionary") Baptists were assembly by Elders Samuel Trott, John clearly drawn. The Primitive Baptists be­ Healey, Thomas Poteet, William Gilmore, lieved that Christ died only for the elect, Gabriel Conklin, and Gilbert Beebe.9 The that the Holy Spirit and he alone calls occasion gave the name "Black-R.ockers" the elect in time, and that his call is effect­ to the "Old School" Baptists of the North, ual and without regard to the work of the as the Kehukee resolution had given those human minister or the written or spoken in the South the name of "Kehukeeites." 10 word. In some associations the division came Other doctrinal disputes rose during the later. The Ketocton Association of Vir­ next decades to harrass the Primitive Bap­ ginia split in 1835. In 1838 the Nola­ tistS.12 One was over "absolute predestina­ chucky (Nollachuckey) Association of tion," with one party insisting that it is Tennessee, founded in 1829/1830, faced "Bible doctrine" that "God predestinated a remonstrance of four churches "against everything that comes to pass, both good the institutions of the day, viz .... the Baptist convention, manumition [that is, 11 Letter from Mr. Maynard G. Roberts, manumission of slaves}, temperance so­ Cosby, Tenn., dated Oct. 1, 1969. cieties, no [!} abstinence, tract, home mis­ 12 Among the Primitive Baptists of eastern sionary societies, and Sunday school Tennessee some of the doctrines - almost. all of them defended by relatively few proponents - that vexed the associations in that part of the 9 The complete text of the address is re­ country were the self-existence and eternity of printed in The Primitive Baptist Library Quar­ terly, 7,3 (October-December 1966), 5-21. the devil, denial of the ascension to heaven of "the Abrahamic body of Christ," the inability 10 Beebe stated the issues succinctly: "No of human beings to live moral lives free from mission boards for the converting the heathen fornication and lewdness, issues arising out of or for evangelizing the world; no Sunday schools the War between the States ("nonfellowship as nurseries to the church; no schools of any kind for teaching theology or divinity, or for with all rebels [who did not] turn and repent preparing young men for the ministry; no pious of their evil ways"), and the "two-seed heresy," rehearsals of the 'Melodies of Mother Goose' or for example. The last named heresy was that of 'Jack Horner' or the 'cow jumping over the "those who teach the doctrine of an eternally moon' among the institutions of Christ or his damned or eternally justified outside the preach­ apostles" (Gilbert Beebe, "Autobiography" ing of the gospel of the Kingdom of God and [1876], in Hassell and Hassell, p. 935). James teach that an unbeliever is no subject of Gospel Willingham's thesis on "Ministerial Qualifica­ address" (Minutes 0/ the Powell Valley Associa­ tions" links the split among the Baptists to the tion ... 1879, quoted in Lawrence Edwards, conviction of the "Old School" Baptists that God The Baptists 0/ Tennessee, with Particular Atten­ does not prepare "a man for the ministry by tion to the Primitive Baptists 0/ Bast Tennessee means of the natural processes of human learn­ [Knoxville, Tenn.: Trent Printing Company, ing" (Inquire, 1 [1970}, 191). 1951], p. 57). 300 THE PRIMITIVE BAPTISTS OF NORTH AMERICA

and evil." 13 A small minority of Primitive ("Sabbath") schools. Linked with these Baptists still holds this view, but the issues were charges by the more conserva­ "regular" 14 Primitive Baptists reject it. tive ("old line") Primitive Baptists that Many of the latter regard those that hold the Progressives were marked by "liberal the "absolute predestination" position as views toward secret societies, a slackness of heretics without a legitimate claim to the discipline, and a general worldly-minded­ name of Primitive Baptists. ness." In addition to instrumental music A predominantly practical set of issues in worship, a salaried ministry, and or­ played a role in another internal division ganized Sunday Bible study (a euphemism among the Primitive Baptists. During the for Sunday schools), the "Progressive" latter part of the first decade of this cen­ churches have added youth fellowships to tury the "Progressive" movement began to many of their congregational programs.16 split the Primitive Baptists of the south­ Some "old line" Primitive Baptists tend to eastern states, especially Georgia, over regard these innovations as so contrary to such issues as musical instruments in wor­ the Primitive Baptist tradition that they ship,15 ministerial support, and Sunday liga Association of Primitive Baptists and rhe Towaliga Association of Primitive Baptists. In 13 Mint.tes of the Powell Valley Association 1920 Elder J. M, F, Barron's circular letter to ... 1888, quoted in Edwards, p. 59. A current rhe churches of the Towaliga Association began version of the same issue was ventilated in the on this ominous note: "The time for the Eighty­ printed debate between Elder T. S. Tolley, editor Second Annual Session of Towaliga Association of The Christian Baptist, and Elder J. 1. Bocock, has arrived and we find rhe body torn asunder editor of the now defunct The Subscriber. Elder by division in her ranks, but, brethren, let us Tolley argued rhat "the Bible teaches a condi­ stand firm upon the borders of our land and tional (time phase) of [sic!} salvation" and keep the old ship from sinking amid rhe storms rejected "the absolute predestination of all and waves of Progressivism" (ibid., p. 3) . things." Elder Bocock declared that "rhe Bible 16 The "Progressives" are most numerous does not teach a conditional (time phase) of in Georgia, but are found in Alabama, Florida, [sic!} salvation" and affirmed that "rhe power Tennessee, Kentucky, Indiana, Illinois, Missouri, and purposes of God are absolute" (The Chris­ Texas, Washington, and California as well (let­ 3, 1 [January 1969), 1-3, and 2 tian Baptist, ter from Elder Emerson Proctor, pastor, Jesup [February 1969}, 1-3; The Subscriber, 2 Primitive Baptist Church, Jesup, Ga., dated [1969J, 1-12; 33-51). March 3, 1970). Ten of rhese Progressive asso­ 14 Terms like "regular," "old line," and "ab­ ciations operating in Georgia, Alabama, South soluter" are used by Primitive Baptists to de­ Carolina, and Florida, together with rhe Florida scribe their own positions and the positions of Ministerial Association, which is composed of orhers, but they are in no sense official designa­ independent "Progressive" Primitive Baptist tions. churches in Florida, have a common set of arti­ 15 For example, rhe condemnation in 1920 cles of faith (except rhat the Ochlonchee Asso­ of Hall modern innovation of every kind, includ­ ciation has added to them a clause defining ing rhe use of instrumental music [inJ worship," "washing the saints' feet as an ordinance of the by rhe Towaliga Association of Primitive Bap­ church") and publish their minutes in a single tists and its determination "to refuse further brochure (John D. Durden, ed., 1969 Minutes official affiliation with any church, brother or of Ten Associatio1ZS, Primitive Baptist, with the sister so long as rhey are associated with it" Florida Ministerial Association [Columbus, Ga.: (Minutes of the Eighty-Second Annual Session Columbus Office Supply Company, 1969) [48- of the Towaliga Association of Primitive Bap­ page brochureJ, especially p. 2). The overall tists . . . 1920, p. 2) led to the division of the number of "Progressive" Primitive Baptists is association into the Old School Original Towa- believed to be slowly increasing. THE PRIMITIVE BAPTISTS OF NORTH AMERICA 301 constitute the "Progressives" a new "order" though the articles of faith of individual or denomination.17 associations and churches tend to differ The Primitive Baptist theological po­ extensively in their formulation ( except sition is in general that of classic Re­ where a younger association has directly formed orthodoxy.ls This is true, even borrowed its articles of faith from an older assocation) .19 17 In the words of the moderator of the "Old Line" Original Upper Canoochee Association, as apostolic and therefore as antedating the 16th which "withdrew from the Missionary Baptist century. They also object to being called "Cal­ in 1828" and in the present century suffered the vinists" because they see this as implying agre@­ defection of a "Progressive" element, "our order ment with some of the theological views of Primitive Baptists just meet, sing, pray and ascribed to John Calvin that they disavow. An preach, and have conference once a month" example is that in God's calling of the elect in (letter from Elder V. H. Hooks, Senior, mod­ time and quickening the dead sinner to life erator, Original Upper Canoochee Primitive Bap­ he uses the Gospel and its proclamation as tist Association, Lexsy, Ga., dated Dec. 3, 1969). means. - Anod1cr observation is in place here. - Some observers differentiate as many as six The original division of the 1830s was part of "orders" among the Primitive Baptists of the the controversy between the "Old School" and United States. Others divide the Primitive Bap­ the "New School" that affected most American tist spectrum into four segments. According to church bodies of the period. Among the Bap­ the latter distribution, onE group holds to "the tists the specific fonn that the issues in. this dis­ absolute predestination of all things, both good pute took were society-funded missions, Sunday and evil," that is, of everything that human schools, state conventions, a salaried ministry, beings have done or will do, including, in the theological seminaries, and doctIinal rivalry be­ case of the elect, everything they do in obedi­ tween the "particular" and "general" Baptists. ence to God after the new birth. This group It is not easy, a century and a half later, to is represented primarily by 25 to 35 associations measure the extent to which the Primitive Bap­ chiefly in North Carolina, Virginia, West Vir­ tists who still hold to the historic position of ginia, and Kentucky, with a scattering elsewhere their spiritual ancestors on these points do so and with from two to twenty churches in each out of personal conviction. Some Primitive association. This group is seen as declining in Baptists see traditionalism as a factor of no less numbers. A second and much larger group holds power (although others contest this). See, for that human beings are totally depraved and example, W. J. Berry, "The Whole Estate and totally passive before and in the new birth, but Our Present Spiritual State," 8-page editorial active in obedience thereafter. Churches of this reprinted from the Old Faith COfftender, Octo­ group exist in all but 16 states. They are most ber 1969, as well as his editorial in the same numerous in Virginia, North Carolina, Georgia, magazine for October 1959, "\)(lhat Were the Florida, Alabama, I.1:ississippi, Louisiana, Texas, Old School Baptists in 1840-1960?" reprinted Arkansas, Tennessee, Kentucky, West Virginia, in Requested Rep1"ints 0/ Edit01'ials and Articles Ohio, Indiana, Illinois, and Missouri; they have f1"om the "Old Faith Conte1zder" (Elon College, 24 churches in California. This group is seen N. c.: The Primitive Baptist Publishing House, as increasing slowly. The third group comprises 1960), pp. 10-20. Others deplore among the the "Progressives." The very small fourth group, "things of tradition" refusing to meet every Sun­ composed of churches chiefly in eastern Tennes­ day, not reaching out to the neighborhoods see, "believes and teaches works by man for around them, not modernizing their buildings, eternal salvation" and are thus to be regarded and not wanting ministers to labor full time as Primitive Baptists only in name. (Letter in their calling (letter from Elder Edgar T. Ale­ from Elder William G. Fletcher, editor of the shire, editor of The Primiti.ve Monitor, Spring­ Gospel Appeal, Winchester, Va., dated Jan. 4, field, Ohio, dated Dec. 18, 1970). 1971, citing Elder C. M. Mills) 19 The section that follows in the text is 18 Primitive Baptists generally - but reluc­ based in large part on an examination of the tantly - grant that their theology is "Calvinis­ recent minutes published by 76 Primitive Bap­ tic." They are unenthusiastic about the designa­ tist associations. Of these 56 were minutes of tion in part because they regard their tradition 1969 meetings, 19 were minutes of 1968 meet- 302 THE PRIMITIVE BAPTISTS OF NORTH AMERICA

In the briefest form, such a set of ar­ is God; that God chose particular human ticles will affirm that the Father, Son, and beings for himself, that he effectively calls Holy Ghost are one immutable, true, and the elect in this life without using human living God; that the first human being fell preachers or the written or spoken word, and that human beings are unable by their and that he will finally preserve the saints; own free will and abilily to recover them­ that the Old and New Testaments are the selves;20 that Jesus Christ, the Son of God, Word of God; that Baptism and the Lord's Supper are ordinances 21 of Christ; that no ings, and one set of minutes was of the 1967 human being has the right to administer meeting. The associations were distributed ac­ cording to the state in which the association was these ordinances unless he is regularly wholly or predominantly located as follows: called and has come under the imposition North Carolina, 19; Georgia, 16; Virginia, 12; of hands by an orthodox presbytery; 22 that Tennessee, 6; West Virginia, 5; Texas, 4; Ken­ tud:y, 3; Alabama, 3; California, 2; Arkansas, 1; immersion 23 is the Scriptural mode of bap­ Florida, 1; Maryland, L tism and that it is to be administered in the The association minutes conventionally con­ name of the Father and of the Son and of tain the proceedings and most of the following: The order of preaching at the meeting, a list the Holy Ghost only to those who already of the names and addresses of ministers of the believe; that there will be a resurrection of association and of visiting ministers from other the just and the unjust and a general judg­ Primitive Baptist associatio!1s and churches that attended the meeting; a statistical table of the ment; and that the happiness of the righ­ churches comprising the association; the "articles teous and the suffering of the wicked will of faith" (occasionally called "abstract of princi­ pIes"); the rules of decorum; a constitutional be eternaI.24 statement; obituaries; the annual "letter of cor­ respondence" addressed to the associations with ("Federal" theology sees Adam as the "federal" which the association "corresponds"; the "circu­ head of all human beings under the covenant lar letter" addressed chiefly to the members of of works and Christ as the "federal" head of all the constituent churches; and other occasional the elect under the covenant of grace. Adam's items. sin is thus legally and effectively the imputed Of the 7 6 association minutes studied, 74 sin of all human beings and Christ's righteous­ contained "articles of faith"; the Ebenezer Asso­ ness legally and effectively the imputed righ­ ciation of the Old School Baptists (Virginia) teousness of all the elect.) and the Tygart's Valley River Old School Primi­ 21 The Original Upper Canoochee Primitive tive Baptist Association (West Virginia) were Baptist Association is exceptional in calling them the only exceptions. The "articles of faith" vary sacraments as well as ordinances. in length from a succinct eight articles to as 22 Some associations specify that the minister many as sixteen, sometimes with "scriptural of the ordinances must be in fellowship with the proofs" appended to each article. Occasionally church of which he is a member. The Original doctrinal elements will also appear in the rules Sequatchie Valley and Blue Ridge Association of decorum, the church covenant, and the con­ insists that ministers of the Gospel should be stitution of the association. "un blameable, both in life and in doctrine," 20 Mr. Norman Ward, editor of Inquire, or be deposed. It also makes it the duty of 4704 Timberhill Drive, Nashville, Tenn., has members of the church "to beware of false pointed out to the present writer that John Gill's teachers." - "Elder" has become the common A Body of Doctrinal Divinity (Atlanta, Ga.: designation for ordained ministers among Primi­ Turner Lasseter, 1965), which influenced early tive Baptists, replacing the earlier "brother." Primitive Baptist thinking, teaches a "federal" 23 "Dipping" is sometimes used as a syn­ (from the Latin foedttS, "covenant") view of onym for immersion. the imputation of Adam's sin and of Christ's 24 See also the "Abstract of Principles" righteousness (letter dated Dec. 11, 1970). printed in every issue of The Primitive Baptist, THE PRIMITIVE BAPTISTS OF NORTH AMERICA 303

Predestination is specified in various The fall of Adam, some associations de­ ways, reflecting the controversies about the clare, involved the imputation of his sin to "absolute predestination of all things" that all his posterity, and some articles of faith have gone on in Primitive Baptist circles put this into theological shorthand by as­ during the last century and a half. There serting simply the doctrine of original sin is a general agreement that God brings all and/or the total depravity of human things to pass as the result of his holy, nature. wise, and determinate counsel from God's choice of those who are to be eternity.25 saved receives specification as the par­ ticular, eternal, personal, and unconditional for example, 81 (1966), 64.-In November 1900 the "Fulton Assembly" brought together election of a definite number of the human at Fulton, Ky., 51 Primitive Baptist ministers, family to glory. When God's effective call "representing 355 churches, aggregating 14,500 comes to them in this life, says the Kehu­ members in direct correspondence with over 100,000 [Primitive} Baptists." One of its acts kee Association, "it is impossible that they was acceptance of the London Confession of can utterly refuse the call, but shall be Faith "not as a standard of faith and practice, made willing by ciivwe grace to receive but as an expression of our interpretation of the the offer of mercy". 2G holy scriptures, which is the only rule of faith and practice." W!here time had made the sense Salvation is wholly and exclusively by of a passage obscure, the assembly added notes the sovereign, free, and unmerited grace of "to bring out the meaning." The "Fulton Gen­ eral Address" is reprinted in The Christian Bap­ God. It comes by grace through faith in tist, 2,4 (May 1967), 3-4. See also the "prin­ our Lord Jesus Christ and in his vicarious ciples of faith, or doctrine and practice" adopted satisfaction "to law and justice." Christ's by the Nashville (Tenn.) "Peace Meeting" of 1937 and of the Donaldson (Ark.) "Peace Meet­ atonement is full and complete and ex­ ing" of 1953 published respectively in the same clusively for the elect, a number of as­ journal in 2, 2 (February 1968), 3-4, and 3 sociations state.27 By his effectual working (March 1968), 3-4. At the local level, see the model minutes of organization, church covenant, the Holy Spirit justifies the elect by im­ articles of faith, and rules of decorum published puting to them Christ's righteousness, in The Christian Baptist, 2, 5 (May 1968), 8, which produces in them regeneration, for the guidance of new congregations. The church used as a model is Liberty Primitive Bap­ sanctification, and good works. Good tist Church, Champaign, Illinois. works, some associations say, are the fruit 25 "Old line" Primitive Baptists generally of faith. Following after justification, reject the idea of a predestination to hell and good works are evidence of, and not a hold that God simply leaves the nonelect as they are. Since 1932 a 2-page "exposition of the means to, a gracious state, and it is the doctrine relating to God's decree, his purpose, predestination, providence, good works, and 26 The Abstract of Principles (fn. 24) speaks obedience" by Elder ]. W. Gilliam has been of the "sovereign, irresistible, direct, immediate, a part of the articles of faith of the Upper and, in all cases, the effecmal work of the Holy Country Line Association; it appeals to chapters SpIrit in calling, regenerating, and sanctifying 3 and 5 of the London Confession of 1677. the elect." A brief appendix reproducing parts of Article 3 27 One of the most explicit statements is that of the London Confession also appears at the of the Forked Deer Association: "Christ, while end of the articles of faith of the Laurel Springs suffering on the cross, made a complete atone­ Association. ment for the elect only." 304 THE PRIMITIVE BAPTISTS OF NORTH ANiERICA duty of all believers to perform them from as for those who have been baptized by a principle of 10ve.28 anyone who has not been regularly called There is agreement that "persons who and has not come under the imposition of are sprinkled or dipped while in unbelief" hands by an orthodox (understood gen­ - which would include all persons bap­ erally as a Primitive Baptist) presbytery. tized in infancy or prior to adult conver­ "Old line" Primitive Baptists refuse to sion - "were not regularly baptized ac­ recognize either the baptisms or the cording to God's 'Word and that such ordinations of "Progressive" Primitive so ought to be baptized after they are sav­ Baptists. ingly converted into the faith of Christ," A valid baptism is universally a precon­ in the words of the Kehukee Association's dition of participating at the Lord's Table. 2crticles of faith. The same requirement In some cases this is put restrictively: holds for persons who have been baptized "Only baptized persons have a right to in "missionary" Baptist churches,29 as well commune at the Lord's table." ~,~ore fre­ quent is the inclusive formulation: "All 28 The stress on the juridical idea of duty persons [legally} baptized" - or, alterna­ is illustrated by the assertion of the Staunton tively, "all persons who shall continue to River Association that it is the "duty" of each member of the church to be "jointly and severally walk circumspectly" - "have a right to engaged in every good work for the glory of partake of the Lord's suppeL" In normal God and to the honor of the Christian religion." practice red wine and unlea :ned bread The Marietta Association's articles of faith echo the same theme: "It is the duty of every beaven­ are used exclusively for the Lord's Supper, born soul to become a member of the visible and the grape juice and crackers sometimes church, to make a public confession of his faith, found in other denominations are care­ to be legally baptized so as to have a right to partake of the Lord's supper at every legal op­ fully avoided. The bread and wine are portunity during life." The Abstract of Princi­ universally seen as emblems that represent ples Un.24) declares that born again believers the absent body and blood of Christ. "are all under the law to Christ, and that it is obligatory upon them to obey this law; that On the question of washing the saints' in doing so they enjoy the blessings promised, but in disobedience thereto they suffer the pen­ Annual Session of the Towaliga Association 0/ alty thereof while here in this world." Here Primitive Baptist . .. 1875, p.3). This line is and there the point is made that "the Lord's being consistently held at the present time. day ought to be observed and set apart for the Even the "Progressive" Primitive Baptists refuse worship of God and no work or worldly busi­ to accept "missionary" Baptist baptisms. Alleg­ ness ought to be done or transacted thereon, edly there are two Primitive Baptist associations works of necessity only excepted" (Mud Creek). in Tennessee and one in Florida that receive The Bethlehem i ;sociation "will not feiiowship other baptisms, but they reportedly believe in any member who is known to take part in any a universal atonement applied through the speculation on the Sabbath day," that is, Sunday. preaching of the Gospel; other Primitive Baptists Most Primitive Baptists, however, reject "the therefore do not regard these associations as be­ observance of 'days'" and deny that Sunday is ing authentic Primitive Baptists theologically. the equivalent of the Old Testament Sabbath. 30 Letter from Elder Bob Dickerson, Val­ By the same token, they hold that the church dosta, Ga., dated Nov. 20, 1970. After 13 years should not celebrate Christmas, Easter, or other as a "Progressive" Primitive Baptist minister, ecclesiastical holidays. including five years as editor of the "Progressive" 29 See, for instance, Mimdes of the Butta­ journal The Banner Herald, Elder Dickerson hatchee Association of Primitive Baptist . . . joined the "old line" Union Primitive Baptist 1S55, item 31, p.3, and Minutes of the 37th Association of southern Georgia. THE PRIMITIVE BAPTISTS OF NORTH AMERICA 305 feet, it is possible to distribute the as­ The church, thought of as the local sociations studied into three groups of church, is composed only of baptized be­ roughly equal size: (1 ) Those who call lievers and God gives ministers of the the washing of the saints' feet an ordi­ New Testament to this institution alone.32 nance on a par with Baptism and the Lord's Supper; (2) those who call wash­ total non-use in the 17th and 18th cenmries as is sometimes affirmed. It survived among the Rus­ ing of the saints' feet an example that sian Mennonites, and their North American off­ Jesus gave the church to follow; and (3) shoots have perpetuated it. It is common among many North American Mennonite groups of those that refer only to Baptism and the German and Swiss origin, and from them it has Lord's Supper as ordinances and in their passed to a number of other North American articles of faith say nothing about the sta­ denominations that these Mennonites have influ­ enced directly or indirectly - such as the tus of the washing of the saints' feet. (But Church of the Brethren, the National Fellowship it does not follow that associations in the of Brethren Churches, the Brethren in Christ third group do not in fact practice feet­ Church, the Missionary Church, and the General Eldership of the Church of God. It also flour­ washing; the Mount Zion Association of ishes in Sabbatarian groups like the Seventh-day Alabama, for example, prescribes that Adventists and the Church of God (Seventh "saints should wash each other's feet after Day), and many Holiness and Pentecostal groups. The list could be e'~tended. Besides the the Lord's supper.") A few churches and Primitive Baptists, the rite is in use in the associations make feet-washing a test of Christian Unity Baptist Association, the Duck River and Kindred Associations, the Free Will fellowship (the Mount Zion Association Baptists, the General Baptists, the Regular Bap­ of West Virginia, for instance); most do tists, the Separa.te Baptists, and the United Bap­ not. At least half the Primitive Baptist tists. It seems to have been rarely practiced among the English Baptists. Its origins among churches actually practice feet-washing.31 American Baptists are obscure; it did not be· come a matter of importance until near the end 31 Primitive Baptists - unlike some other of the 18th century. In the 1880s Sylvester communities that content themselves with wash­ Hassell declared that "among the Old School ing one foot - wash both feet. For this reason or Primitive Baptists of the United States ... they uniformly refer to the rite as "feet-wash­ about one-half do and one-half do not practice ing." - The history of "feet (or foot) washing" the washing of feet as a church ordinance or among North American denominations deserves rite" (Hassell and Hassell, p. 845 n.). One con­ additional smdy. As a Christian religious rite temporary Primitive Baptist observer holds that the practice is documentable as early as Tertul­ this ratio is still probably correct (letter from lian. It never became a matter of general a bli­ 1Ir. W. J. Berry, Elan College, N. c., dated gation in the Catholic Church of either the East Oct. 26, 1969). Another observer expresses the or the \1/est. There is some evidence that the view that on a nationwide basis the number of medieval Albigenses and the Waldeilsians ob­ Primitive Baptist churches that practice "feet­ served it generally. The revived Moravian washing" may exceed 80 % (cited letter of Elder Church formally discontinued it in 1818. In Pyles [fn. 3}). Feet-washing is most common the 16th century a concern for literal conformity in the South (especially Georgia and Alabama), to Christ's example at the last supper led some the Southwest (including Oklahoma), and the Anabaptist leaders - among them Pilgram Mar­ Far West, less common in North Carolina, Vir­ peck (1495?-1556), Menno Simons (1492- ginia, and West Virginia, least common among 1561), and Dirk Philips (1504-1559)-to the Primitive Baptists of the northern and east­ endorse it. Part of their rationale was the value ern United States. of the rite as a symbol of humility, equality, and 32 "We the members of the Primitive Bap­ mumal service. Many Anabaptist circles did not tist church believe our church is the visible adopt the practice. In those communities that church of Jesus Christ" (James Bibler, "What adopted it, it may not have fallen into quite such Is a Primitive Baptist?", The Christian Baptist, 306 THE PRIMITIVE BAPTISTS OF NORTH AMERICA

A number of associations undertake to de­ emphasis; one association states that the scribe the church, or, more specifically, the association is to function as an advisory visible church, usually in such a way as to council "when asked to do so"; a few safeguard its independence of decision and others discountenance the formerly fre­ action against the possible encroachments quent practice of referring issues that had of the associations. Other associations de­ divided a local church to the association scribe Christ as the great head of the for decisive counsel. d1urch, as the only lawgiver in Zion, and Traces of the original polemics against in other similar terms. In any case, the the "new school" Baptists recur occasion­ strictly advisory relation of the association ally.33 Thus the Original Upper Canoochee over against the local churches receives Association states: "Not being under law, but under grace, we take the N ew Testa­ 2, 5 [May 19G8}, 2). "That portion of Bap­ ment as the rule of our faith and practice, tists who have not departed from the faith [that is, the Primitive Baptists} . . . must be the true and decline to recognize anything not spe­ church of Christ" (Hassell and Hassell, p. 751) . cifically authorized in the New Testament At the same time, Primitive Baptists believe that and practiced by the apostles. W e hold "the Lord's people are everywhere and of many religious persuasions" (letter from Elder Floy F. that modern Sunday schools, religious so­ Gross, editor of the Gospel Witness, Queen City, cieties or organizations separate from the ly10., dated t.Jov. 19, 1970). (Not all Primitive church, known as auxiliaries to the church, Baptists concur in Bibler's statement.) - Prim­ itive Baptists see themselves as the present-day a salaried ministry, assessing or taxing the successors of the apostolic church, by way of members, instrument music in church the Novadans, Donatists, Paulicians, Petrobru­ worship, are unscriptural and, together siam, Henricians, Arnoldists, Albigenses, Wal­ densians, and Anabaptists - all of them perse­ with oath-bound secret societies, will not cuted for heresy by the established church. This be held in fellowship by the association." explains in part the strong anti-Roman-Catholic The Golden W est Association explicitly strain in Primitive Baptists. It also explains why L.~ey do not see themselves as "Protestants," rejects a number of heresies, "Arminian­ since their line of descent does not go through ism, two-seedism, non-resurrectionism, the 16th-century reformers. Hassell and Hassell soul-sleepingism, secret institutions of the devotes an entire chapter to the 12 marks of the apostolic church (pp. 269-326): (1) A regen­ day, or any other ism that is inconsistent erated church membership; (2) the immersion with sound doctrine." A similar disavowal of believers in water; (3) frequent observance by the Original White Oak Association in­ by baptized and orderly-walking believers of the Lord's supper; ( 4) maintenance of strict cludes advocates of theological schools. discipline; (5) congregational polity; (6) com­ The refusal to fellowship members of plete separation of church and state; (7 ) the secret orders - Free Masonry is occasion­ general poverty, illiteracy, obscurity, and afflicted and persecuted condition of the members; (8) ally mentioned by name as the primary ex­ the fraternal equality of ministers and members; ample - is not uncommon. (9) a humble, God-called and God-qualified ministry, mostly destitute of human training; 33 A "notice" on p.6 of the 1969 minutes (10) an unsalaried ministry; (11) the sending of the Forked Deer Association appeals to its forth of the ministry by the Holy Spirit and continuing adherence to the same articles of their going forth in simple dependence on the faith adopted by the association at its organiza­ Lord to preach the Gospel to every creature and tion in 1825 as proof "beyond doubt or question to shepherd Christ's sheep and lambs; and (12) that the Missionaries (New School Baptists) separation from all worldly, men-made, money­ are the ones who seceded or left the original based religious organizations. (or Primitive) Baptist principles." THE PRIMITIVE BAPTISTS OF NORTH AMERICA 307

In spite of their strong opposition to Primitive Baptists hold that the divinely missionary societies, Primitive Baptists are established offices in the church are those not opposed to evangelistic efforts. Both of elder and deacon. No theological train- regular pastors and evangelists who are in a position to do so travel a great deal to Baptists regard the Bible as their only authority for faith. proclaim the Gospel, going where they Elder H. J. Donohue, editor of Oasis, Madera, feel that God's providence opens a way and Calif., explains the preference for the King where the Spirit of God leads them. Those James Version by saying that it "has stood for 360 years as our text book [and} the messages whom they serve freely in this way con­ from it have been blessed by the Lord of tribute as freely to their support. Again, heaven." Other versions may supplement but although Primitive Baptists oppose Sun­ should not be allowed to supersede it. (Letter dated Jan. 30, 1971) day schools, they believe in giving their In a 23"page tract, What Do Primitive Bap­ children religious training and instruction tists Believe? (Cincinnati, Ohio: Baptist Bible in the home. Hour, 1965), Elder Lasserre Bradley, Junior, speaks for many (possibly for most) Primitive Some Primitive Baptist associations Baptists (although not for all on every point) specify the doctrine about the Holy Scrip­ when he affirms salvation by grace, uncondi­ tioned by repentance, faith, Baptism, or hearing tures by affirming its inspiration, its in­ the Gospel; a limited atonement ("He died for errancy, and its unique status as the rult" the ~heep, ::':Jt f:;: goa:~"); au~ the. ,,,rtai,,,, of faith and practice. A few prescribe the of the response of all the elect to the Spirit's call. Primitive Baptist ministers preach, Bradley says, King James Version. The Original White in order to comfort and to instruct the Lord's Oak and the Pigg River District associa­ people, not to bring eternal salvation to sinners tions, for instance, explicitly affirm a ("the gospel brings life and immortality to light, but doesn't produce life"). Passages like 1 Cor. cardinal point of the historic Primitive 1 :21 say that those whom the Gospel saves are Baptist tradition, that it is "the office of already beiievers, not "alien" sinners. "Since preaching is not designed to make men ready the Holy Spirit to apply Christian right­ for a home in heaven," it is not necessary to eousness to the souls of the children of send men across the seas to "save souls," Gospel men and that the Scriptures alone are not ministers should go where the Spirit directs them to go, not wait until a mission board sends them sufficient to accomplish this." 34 and pays their way, The true church of Christ antedates the Reformation; for that reason Prim­ 34 "One must have faith before the gospel itive Baptists are not properly called Protestants. can reach him, and 'faith is the gift of God'" Their ministers receive only free-will offerings. (cited letter from Elder Fletcher (fn. In). One need not be a Primitive Baptist to go to Primitive Baptists reject the "idea that gospel heaven. "No one will be there because of what preaching is a 'means' (in God's hand) for the he believed, but many will be there in spite of it. eternal salvation of souls, or to impart eternal One's doctrinal views or church affiliation has or spiritual life. We do believe, however, that nothing to uo wilh his destiny," The word by there is a saving power in the Gospel and that which men are born again is not the written it does save God's 'born again' children from word or the preached word, but Christ. Primitive ignorance, superstition, and fear. We there­ Baptists preach to burdened sinners, not "alien" fore believe it should be preached wherever God sinners. They call on their hearers to repent and by his Spirit might direct." (Cited letter from believe, to "save" them not in the sense of taking Elder Gross [fn. 32}.) The Word written or them to heaven, but to save them here on earth preached merely explains to the awakened sinner from distress, error, and confusion. The Primitive what has happened to him. The principle of Baptist message is the only one that leaves hope direct revelation in this sense is basic to Primi­ for infants, feeble-minded persons, or heathen. tive Baptist thinking. Nevertheless, Primitive Since "one may be a recipient of the mercy of 308 THE PRIlI1ITIVE BAPTISTS OF NORTH AMERICA ing is required for ministers. After the associations - although not as permanent gifts of the candidate have been tested he or necessary institutions - to encourage is recommended for ordination. Primitive fellowship among the churches without Baptists do not oppose education in their having any power over them, and they ministers: God, they hold, can call an edu­ arranged for the exchange of "correspond­ cated man to preach his Gospel when it is ence" among associations of the same faith his will to do so, and many Primitive and order.36 Baptist preachers at the present time are educated men, some of them holders of 36 While the "correspondence" is by letter, it is also a personal action in that wherever graduate degrees. They also hold that it possible "messengers" from each of the con­ is the duty of the minister to study, es­ stituent churches deliver the individual churches' pecially the Sacred Scriptures. At the same letters to the assembled association. The letters are commonly read, sometimes by the clerk, time they believe that lack of education sometimes by a "reading committee." A similar and of literary attainment does not pre­ procedure is followed between associations, ·when vent one whom God has called from be­ a "correspondent" from the sending association delivers its "corresponding letter" to the receiv­ ing able to preach the Gospel effectively.35 ing association at its annual meeting, although Although one of the issues on which the these letters are rarely read in the meeting. "Old School" and "~\few School" Baptists In addition to the corresponding letters, "corre­ spondents" usually bring with them a number separated was that of ecclesiastical organi­ of sets of the published minutes of the sending zations other than the local church, they aSSOClatlon. <(There personal representation is retained the principle of "association cor­ not feasible, minutes may be transmitted by mail. In the 76 associations studied for this respondence." That is, they established survey, the number of other associations with which a given assoaatlon "corresponded" God without hearing the report of it through was 0 (or indeterminable) in 9 cases; for the the gospel and even without fully understanding other 67 associations the range was from 1 to 18 what has taken place in his heart," God will associations, the mode 12, the median 8, the save his elect regardless of their circumstances average 6.57. The age in yeats of the associa­ in life. Bradley's Five Messages on the Doctrine tions (measured in terms of the number of an­ of Grace, 4th printing (Cincinnati, Ohio: Bap­ nual meetings reported) ranged from 3 (Little tist Bible Hour, 1966), discuss the traditional Yadkin River) to a nominal 203 (Ketocton) "Calvinistic" pentad: "Total Depravity," "Un­ and 204 (Kehukee); the mode was 140-149, the conditional Election," "Particular Redemption," median 123, the average 105.16 years. Because "Effectual Calling," and "Final Perseverance." of the "confusion" that existed from time to 35 "More and more of our people are com­ time in some of the Primitive Baptist associa­ ing to more fully appreciate the importance of tions, a few associations, like the Powell Valley education where OUf ministers are concerned. Association and the Reorganized Silver Creek . . . There are some highly educated ~ ... " in !::xiatic:::, have ~n o:'~'lded +""""al correspon­ OUf pulpits, and a great many of our ministers dence with other associations altogether. pre­ are possessed with what one must regard as ferring "to remain alone," since their own a fairly good education. It is true, however, churches "were in peace." Such a decision does that altogether too many of our people, both not keep tbese associations from seating at their laity and clergy, do fail to attach as much im­ annual meetings visiting ministers and mem­ portance to this as I feel that they should. But bers from other associations "of the same faith I am also positive that those men, whom the and order" that are "orderly" and "sound in the world at large would call ignorant and un­ faith." (Letters from Elder John Wilder, mod­ learned, do have an understanding of spiritual erator, Powell Valley Primitive Baptist Associa­ things and of the basic teachings of the Bi ble, tion, Sharps Chapel, Tenn., dated Nov. 3. 1969, and many of them do preach with profit to the and Elder Orvin J. Huffman, Asheville, N. C, hearers." (Cited letter from Elder Cross [fn. 32J) dated Jan. 20, 1970) THE PRIMITIVE BAPTISTS OF NORTH AMERICA 309

Theoretically, the existence of an as­ Traditionally Primitive Baptists have sociation does not in any way minimize gathered for worship once a month, for a the autonomy of the local churches that Sunday or weekend. This pattern prob­ belong to it. Local autonomy is the bul­ ably reflects to a large extent the scarcity wark of Primitive Baptist faith and prac­ of pastors in the early 19th century and tice. The associations normally meet only the communication problems of the rural once annually for two or three days and frontier at that time. As the Primitive are dormant the rest of the year. Yet in Baptist community has moved into the the course of time personal differences second half of the 20th century, the once­ among the leaders of these associations a-month formula is gradually giving way have resulted in factionalism, restricted fel­ to more frequent occasions of worship, lowship, and continuing divisions within particularly (but not exclusively) among and among associations. "Progressives." 38 A similar change has In actuality, the basis of mutual recog­ taken place in the "church houses." At one nition is frequently the unwritten interpre­ time they were severely simple and unfur­ tations of leading ministers and their fol­ nished. During the past two decades the lowers, who in fact exercise a considerable old "church houses" have been extensively degree of authority over the churches in an association. Others include: The Banner of Love, Box 699, Ralls, Tex.; The Baptist Companion, Box There are no state conventions and no 2843, Birmingham, Ala.; The Baptist Light, general organization of any kind. Glen Rose, Tex.; The Baptist Trumpet, Box 711, The different factional thrusts within Killeen, Tex.; The Christian Baptist, Box 5, Atwood, Tenn.; The Little Messenger, 3225 S. the Primitive Baptist community have Jennings, Fort Worth, Tex.; Oasis, 1225 Rogers tended to identify with one or the other St., Madera, Calif.; The Pathway 0/ Truth, Route 2, Holly Pond, Ala.; and the Primitive of the many journals that circulate among Baptist Messenger, Box 130, Route 2, Pulaski, Primitive Baptists.37 Va. Although the concerns of Inquire, 4704 37 The list which follows is not exhaustive. Timberhill Drive, Nashville, Tenn., are largely The Advocate and Messenger, 215 South Royal, those of Primitive Baptists, it describes itself Apartment 14, Front Royal, Va.; the Baptist as an interdenominational open forum engaged Witness, Box 17032, Cincinnati, Ohio; The in "the search for true religion." Christian Pathway, 942 Holly Hedge Road, The Subscriber, Box 423, Boones Mill, Va., Stone Mountain, Ga.; the Gospel Appeal, Box began publication in 1968 and suspended publi­ 833, Winchester, Va.; the Gospel Witness, cation in 1970. Queen City, Mo.; The Primitive Baptist, Thorn­ 38 In the 76 associations studied, of the 689 ton, Ark.; and The Primitive Monitor, Box 452, churches reporting the frequency of their ser­ Springfield, Ohio, represent broadly the same vices, 443 (64.30 %) held services 1 weekend theological position. Signs 0/ the Times (Saturday or Sunday or both) a month, 142 (founded in 1832 by Gilbert Beebe), Route 1, (20.61 %) held services 2 weekends a month; Box 539, Beechwood Lane, Danville, Va., and 3 (0.43 %) held services 3 weekends a month; Zion's Landmark, 117 N. Goldsboro St., Wilson, and 101 (14.66%) were holding services on N. c., represent what is unofficially called the all ( or at least the first four) weekends a "absoluter" position. The Banner-Herald, Box month. Many of those in the last category were 4168, Martinez, Ga., is a "Progressive" organ. "Progressive" churches. In the original Upper The Old Faith Contender, Route 2, Elon Col­ Canoochee association (fn. 17) the 1969 min­ lege, N. c., is regarded as not identified with utes list 17 churches; 15 meet one "Sabbath" a any faction. month, two meet every Sunday. 310 THE PRIMITIVE BAPTISTS OF NORTH AMERICA improved and, particularly in the cities and The nearest British counterpart of the suburbs, some architecturally handsome Primitive Baptists in the United States are structures have been erected.s9 the "Strict and Particular" Baptist As many as possible of the members of Churches of England.41 the churches that belong to an association Primitive Baptists are most numerous in attend the annual meeting of an associa­ the rural South of the United States, al­ tion, along with as many ministers and though they are found in every part of the members of other churches of the same country; in the West they are strongest faith and order as can come.40 in California. The total membership may be as high as 120,000 (largely white) ,42 89 Elder M. M. Morton, lawrenceville, Ga., a Primitive Baptist preacher in many parts of tion .. , 1969, p. 5). - The rules of decorum the Southeast for over 50 years, describes the of the black Piedmont District association pro­ change: "[When] I began preaching for them vide that "if any men who belong to our council, in this section . . . they did not want to make coming in, and their breath smells of whiskey, any improvements on their church houses or they shall be ruled out of order." Members property, such as electric lights, brick [church} "known to get drunk" will be dropped from homes, or pews. [That was regard",d as} going fellowship. (Minutes of the Seventy-Eigbth 'Progressive,' which I think was mostly due to Session 0/ the Piedmont District Primitive Bap­ the teaching of the ministry. But now most all tist Association, .. 1968, pp. 19-20) have brick [church} houses or improved frame 41 The term "Strict" refers to the restriction buildings, well kept, with carpeted £loors [and} of "sitting down at the Lord's table . . . to comfortable pews." (Letter dated Nov. 23, those who are in membership with such churches 1970) as maintain the same faith and order." "Par­ 40 Occasionally intruders engage in behavior ticular" refers to belief in "particular redemp. that is subject to criticism. Thus in 1968 the tion," the limitation of the atonement to the Kehukee Association resolved that it "discounte­ elect. There are about 600 churches, with an nances, condemns, and forbids all manner of average membership of between 40 and 50. trade or misbehavior on or around the grounds A division precipitated in the latter 19th century while in session, and will endeavor to punish about the "eternal sonship of Jesus Christ" still same to the full extent of the law" (Mintttes divides the churches that are approved by the of the Two Hundred Third Annual Session of publishers of the Gospel Standard (about 200) the Kehukee Primitive Baptist Association .. , from the others. Both groups have been declin­ 1968, p. 3). In 1969 the Little River Associa­ ing in membership, but some observers see tion of North Carolina "agreed that all irregular signs of an upturn. The English churches differ trade and traffic be forbidden within the legal from their North American counterparts in their bounds of the association during sitting" (Min­ general use of Sunday schools. See Inquire, 1 utes of the One Hundred and Fortieth Session (1970), 92-93; 121-125; 133; 152-161. of the Little River Primitive Baptist Association One noteworthy difference between Gospel Stan­ ... 1969, p. 1). The Durham Colored Associa­ di4'rd Strict Baptists in England and North Ameri· tion reprints in its minutes a 1913 act of the can Primitive Baptists is that the former regard General Assembly of North Carolina forbidding the gospel as "a means in order to regeneration" the sale "within one mile of any meeting of and the latter do not (see The Christian Baptist, [a] Primitive Baptist Association at any time 5,3 [March 1971],8). For the situation in En­ during the three days and nights of its meeting, gland a generation ago, see Ben A. Warburton, any wine, whiskey, or other alcoholic drinks, or "A Brief Outline of the 'Strict and Particular beer, confectionaries, candies, lemonade, Coca­ Baptist' Churches of England," in W. J. Berry, Cola, Pepsi-Cola, soda water, ginger ale, or any ed., The Primitive Baptist Yearbook for 1947 cold or soft drinks or concoction of any kind (Elon College, N. c.: The Primitive Baptist Pub­ whatsoever, and cigars, cigarettes, tobacco of any lishing House and Library, 1948), pp. 68-76. kind, or to make photographs or other pictures" 42 The number of adherents is likely to be (Minutes of the Eighty-First Annual Session of much larger. Reportedly, the number of actual the Durham Colored Primitive Baptist Associa- participants in worship services mayan occasion THE PRIMITIVE BAPTISTS OF NORTH AMERICA 311

The number of churches is probably in More and more churches are not in as­ the neighborhood of 3,000. The number sociations, but maintain a strict indepen­ of associations may be as great as 300.43 dence.44

be as much as five or six times the actual mem­ study listed a total of 696 churches as belonging bership. - There have been black Primitive to them. (The range in the number of churches Baptists from the beginning. Relations between per association was 2 to 31, the mode 3, the black and white Primitive Baptist associations median 8, the average 9.16.) The total mem­ and churches are cordial, but "(he races tend to be bership of these 76 associations was 27,218 segregated. (8 churches did not report). The range of 43 In the circumstances, dependable statistics membership in the individual associations was are difficult to come by. 27 to 1,875, the mode 101-150, the median With no claim for completeness, the 1967 265, the average 358; there were 7 associations edition of The Primitive Baptist Directory (Cin­ with a total reported membership of more than cinnati, Ohio: Baptist Bible Hour, 1967) listed 1,000. The average number of members in the 1,080 Primitive Baptist churches in 34 states 688 reporting churches was 39.56. and the District of Columbia (without indica­ Assuming that the number of churches in tion of the association to which the individual all of these associations is close to the average church belongs). Of these churches 707 of 9,16 in the 76 associations studied, 300 asso­ (65.46%) are in eight states: Georgia (142), ciations would include about 2,750 churches. Alabama (1l1), Texas (l07), Tennessee (97), The number of independent Primitive Baptist Mississippi (77), Virginia (63), North Caro­ churches that do not belong to an association is lina (57), and Kentucky (53). considerable and indeterminable; it may be as In addition to the 76 association. ourveyl'..l high as 250. Apply;ng the average of 39.56 in this study, the present writer was able to members per church in the basic group of asso· compile a list of 174 other Primitive Baptist ciation to the total of 3,000 churches thus associations in existence in the summer of 1969, achieved would suggest that the total number either from the lists of associations with which of persons actively affiliated with Primitive Bap­ the associations under study "corresponded" or tist churches in the United States may be as from other sources with whom this writer was great as 120,000, Another estimate sees the num­ engaged in correspondence. Of these additional ber of churches ranging from 3,200 to 4,000 17 4 associations, the state in which two of them and the membership ranging from 140,000 to concentrated their activity was not determinable. 180,000 (cited letter of Eleler Pyles [In. 3 J ) . The remainder were distributed as follows: 44 The present writer acknowledges the kind­ North Carolina, 24; Alabama, 20; Texas, 17; ness of Mr. "'1;7. J. Berry, of the Primitive Bap­ Georgia, 16; Arkansas, 13; Kentucky, 12; Mis­ tist Publishing House and Library, Elon College, sissippi, 11; Virginia, 11; Ohio, 7; Tennessee, N. c., in providing him with a great deal of 7; \)vest Virginia, 7; Florida, 6; Indiana, 4; printed material pertaining to the Primitive louisiana, 4; Missouri, 3; Oklahoma, 3; Cali­ Baptists; of the Rev. Gary M. Arp, pastor of fornia, 2; Illinois, 2; Maryland, 1; Michigan, 1; the Church of Our Savior, El Dorado, Ark., New York, 1. (The total of 174 is not alto­ who interviewed Elder W. H. Cayce, editor of gether firm. Quite separate associations in dif­ the Primitive Baptist, Thornton, Ark.; and of ferent states may have the same name. In the the Rev. Monte E. Frohm, now in Mobile, Ala., case of a division both groups sometimes con­ then seminarian assistant at the Church of the tinue to use the same name. Two separate asso­ Ascensio:1, Charlotte, }~. C., who interviewed ciations with similar names may be -referred to Elder C. M. Mills of Charlotte. - An important by the same designation. Thus the number of depository of Primitive Baptist materials is the associations may actually be greater than 174.) Primitive Baptist Library and Historical Foun­ Adding these 174 associations to the present dation, Route 2, Elon College, N. c., managed writer's basic 76 gives a total of 250 Primitive by nine trustees representing different Primitive Baptist associations known to exist in 1969. Baptist traditions. Elder S. T. Tolley has an­ Given the circumstances attending the compila­ nounced the projected establishment of The tion of the rosters, the estimate of a total of Christian Baptist Library of Primitive Baptist 300 associations is not improbable. history and literature at Atwood, Tennessee (The The 76 associations in the present writer's Christian Baptist, 5, 2 [February 1971], 11). 312 THE PRIMITIVE BAPTISTS OF NORTH AMERICA

NATIONAL PRIMITIVE BAPTIST without centralization of authority. Again, CONVENTION OF THE the black Primitive Baptists have been less UNITED STATES OF AMERICA rigid theologically than their white coun­ The division of Baptists into "Mis_ terparts. No common confession of faith sionary" and "Primitive" Baptists involved binds the local congregations and associa­ black Baptists as well as white Baptists. tions together, so that there is some varia­ The Huntsville (Alabama) African Bap­ tion in doctrine within the convention, tist Church (now the St. Bartley Primitive chiefly in the degree of stress on social ac­ Baptist Church), organized in 1820, en­ tion. A shift in thinking about missions tered the white Flint River Baptist Asso­ has likewise been going on; the 1967 con­ vention at least had before it a proposal to ciation the following year. W hen the split came in the late 1820s, the Huntsville Af­ begin foreign mission work, even though it did not act favorably on the proposal,2 rican Baptist Church sided with the Primi­ tive party. In 1865, following the W ar The convention's 16 Articles of Faith Between the States, the white membership affirm belief in the Trinity; the Bible; "the forced the black churches out of the associ­ doctrine of eternal and particular elections ation; the latter formed the Indian Creek of a definite number of the human race. _ . Primitive Baptist Association in 1869. The chosen in Christ before the foundation of same process took place elsewhere in the the world"; a "covenant [of} redemption American South. Around 1906 sentiment between God the Father and God the for a national convention of black Primi­ Son"; and the fall of man and "the com­ tive Baptists reached the point where Elder munication of Adam's sinful nature to his Clarence Francis Sams of Key W est, Fla., posterity by ordinary generation." They Elder George S. Crawford of De Land, hold that all chosen in Christ shall hear Fla., Elder James H. Carey of Charlotte, His voice and "be effectually called, re­ N. c., and others called on interested min­ generated, and born again." They teach isters to attend an organization meeting in justification "in the sight of God alone by Huntsville the following year. In July the righteousness of Jesus Christ imputed to them by faith" ; good works as the fruits 1907 eighty-eight elders from seven of faith that "justify us in the sight of men southern states responded to the invitation and angels as evidences of our gracious and organized the National Primitive Bap­ state"; the final perseverance of the saints; tist Convention.! the general judgment of both the just and The convention reflects Primitive Bap­ the unjust followed by eternal joys and tist positions in its very loose organization, punishment respectively; the visible church as a complete and independent congrega­ ! C. P. Allen and Terry M. Batts, "Brief History of the National Primitive Baptist Con­ tion of baptized believers adhering to a vention of the United States of America," in special covenant "which recognizes Christ Terry M. Batts, ed., Souvenir Program, Golden as their only lawgiver and ruler"; pastors Jubilee Session (1907-1957), Primitive Baptist National Convention, U. S. A. . . . August 21 and deacons as Biblical officers of the to 25, 1957 (Huntsville, Ala.: National Primi­ tive Baptist Convention of the United States of 2 Letters from the Rev. Terry M. Batts, Mo­ America, 1957), pp. [S}-[6}. bile, Ala., dated Aug. 14 and 28, 1967. THE PRIMITIVE BAPTISTS OF NORTH AIvlERICA 313 church; and believer's baptism by immer­ THE COVENANTED BAPTIST CHURCH sion in the name of the Father and of the OF CANADA Son and of the Holy Ghost. Only ministers The Covenanted Baptist Church of Can­ who have been regularly baptized, called, ada represents the Primitive 1 Baptist tra­ and "come under the imposition of a pres­ dition in the Dominion of Canada. The bytery by the majority of the Church of members chose the name because they Christ" have the right to administer the "believe in a covenant of grace ordered in ordinances of the Gospel and only bap­ all things and sure." The church is con­ tized and orderly church members have a centrated in the vidnity of Dutton, On­ right to communion at the Lord's Table. tario, and is composed of descendants of They affirm belief in "washing the saints' emigrants from Scotland and from Cale­ feet in a church capacity immediately after donia, N. Y. The first elder, Dougal~ the Lord's supper." 3 Campbell of North Knapdale, Scotland, The convention reports 2,196 churches came to Canada in 1818 and settled at with an inclusive membership of 1,465,000 Aldborough, near Dutton. The ('~-";nante2 (1970).4 The headquarters of the con­ Bar _~__ Church of Canada t~~~.ies the. vention are at 2116 Clinton Avenue, West, absolute predestination of all things and Huntsville, Ala.5 fellowships the Baptist churches of the Ur' d States that stand by the doctrine 3 Discipline of the Prin Baptist I, 4th rev. ed., 3d printing (Huntsville, Ala.: adopted at the Black Rock gathering in National Primitive Baptist Publishing Board, 1832.2 Services are conducted in six com­ 1966), pp.3-5. munities in the atea.3 The total active 4 Yearbook of American Churches for 1970, p. 54. The membership total is apparently an membership is estimated at about 30 error. This would average out at 667 members (1969) ,4 per church. (The average membership of Primi­ tive Baptist churches generally is slightly under St.louis, Mo. 40.) The number of ordained clergy is given as 623. For 1957 the convention reported 1,100 churches, 80,983 members, and 500 ordained clergy having charges (Yearbook of AmericIJn Churches for 1961, p. 22). The Yearbook of American Chufches for 1964, p. 22, records 1 In Canada the term "Primitive Baptist" 1,125 churches, 85,983 members, and 700 describes a group that came into being late clergy having charges. The figures reported in in the 19th century in a controversy over the the Yearbook of American, Churches for 1970 doctrine of holiness. They have no historic would imply an increase of 95.2 % in the num­ connection with the "Primitive Baptists" of the United States. ber of churches, an increase of 1,605 % (!) in the number of members, and a decline of 11 % 2 On the early history and faith of the in the number of ordained clergy over a 6-year Covenanted Baptist Church of Canada see Has­ period. sell and Hassell, pp. 880-85. 5 This writer gratefully acknowledges the a Letter from Elder George Ruston, senior assistance of the Rev. Kenneth Holdorf, pastor elder, Covenanted Baptist Church of Canada, of the Church of the Ascension, Huntsville, Dutton, Ontario, dated Dec. 16, 1969. Ala., who interviewed the Rev. Amos Robinson, 4 Letter from 11;1r. W. J. Berry, Primitive pastor of the St. Bartley Primitive Baptist Baptist Publishing House and Library, Elon Church, Huntsville, on this writer's behalf. College, North Carolina, dated Nov. 19, 1969. 314 THE PRIMITIVE BAPTISTS OF NORTH AMERICA

BIBLIOGRAPHY Agan, V. F., and others, editors. Church Manual of Primitive Baptist Standctrds for Ministers, Deacons, and Laymen, Atlanta, Ga.: Harper Printing Co., n. d. A "Progressive" manual. Berry, W. J. "Primitive: Baptists." In Encyclopedia of Southem Baptists, 2 (Nashville, Tenn.: Broadman, Press, 1958), 1114-15. Edwards, Lawrence. The Baptists of Tennessee, with Particular Attention to the Primitive Baptists of East Tennessee. Cover title: The Primitive Baptists. Knoxville, Tenll.: Trent Printing Co., 1951. A 1940 University of Tennessee master of arts thesis. Griffin, Benjamin. History of the P1'imitive Baptists of Mississippi from the First Settlement by the Americans up to the Middle of the XIXth Century. Second edition by B. D. Bryant, J. D. Holder, and Wiley Sammons. Jonesboro, Ark.: Sammons Printing Co., 1958. Except for J. D. Holder's preface, this is an unaltered reissue of the 1853 Jackson (Mississippi) edition published for the author by Barksdale and Jones. Hassell, Cushing Biggs, and Sylvester Hassell. History of the Church of God from the Creation to A. D. lSS5, Including Especially the History of the Kehukee Primitive Bap­ tist Associclti01z. Atlanta, Ga.: Turner Lasseter, 1962. The third reprinting of the original 1886 edition published by Gilbert Beebe's SOl1S, Middletown, Orange County, New York. This 1,032 page work is the most monumental historiographical effort of the Primitive Baptists. Holder, J D< and Practices of the Church_ :Slon College, N< c.: The Primitive Ba~ blishing House, 1961. Old Sc,_~~ __ lymnal. Atlanta, Ga.: Old School Hymnal Coo, 1964< This lymnal of 474 texts with shape-note tunes is widely used in Primitive Baptist Churches. The first edition, compiled by the now deceased Elder Lee Hanks, came out around 1930. In extensive use until the mid-20th cenmry was D. H. Goble, compiler, Primitive Bap­ tist Hymnbook for AU Lovers of SacP'ed Song (Greenfield, Ind.: D. H. Goble Printing Co" copyright 1887), containing 322 texts without tunes. The editors of Zion's Landmark, compilers. What We Believe and Why: Statements on Various Points of Doctrinal Belief and Practices of the Primitive Baptist Faith and Order. Willow Springs, N. c., 1969. A 32-page pamphlet explaining the positions for which Zion's Landmark has historically stood. Willingham, James. "Ministerial Qualifications." In Inqttire, 1 (1970), 170-82; 191- 211. A master of arts in history thesis presented to the faculty of Morehead State University, Morehead, TTyo