Chapter XXVII

PREDESTINARIAN BAPTISTS OF CANADA AND THE UNITED STATES

FIRST: THE COVENANTED BAPTISTS OF CANADA

Their own statement handed the senior author of this work:
RECORD OF THE COVENANTED OR PARTICULAR BAPTIST CHURCH OF CHRIST IN ONTARIO.—DATED A.D. 1820

said church are desirous of recording an outline of their rise and progress, together with a brief sketch of the articles of their faith and practice, and mutual covenant, as the professed disciples of the Lord and Savior Jesus Christ; hoping the same may be of benefit, through the blessing of God, to future generations, if it be His holy will to preserve a remnant to bear testimony to the truth as it is in Jesus, and recorded by the pen of inspiration, and understood only by the teaching of the Holy Ghost.

It is a cause of grief that many errors abound in the present generation in doctrine, principles and practice under a mask of religion; with such we cannot, we dare not associate, nor hold communion in church fellowship; although despised and spoken against as hard-hearted, and narrow, contracted in our views. Yet our principles and practice, in the following formula, stand or fall to none but the word of God alone. Faith and holiness are our professed principles, with a desire as far as possible to be at peace with all men, especially with those who love the Lord in sincerity, although they differ from us in name, yet rejecting Him in their practices, based on traditions or commandments of men, not countenanced by the law of Christ nor practiced by the Apostles; and so those that desire to agree by the way must be of one mind and judgment to avoid schisms or divisions, which are attended with evil consequences. So we resolve, through the grace of Almighty God to help us, while our frail life continues, to take His holy word as our guide, observing all things whatsoever He has commanded His Apostles to teach, praying the Lord to strengthen us so to do, and to His name be the praise. Amen.

Daniel McArthur, a young man of Cowal, in the west of Scotland, about the beginning of the nineteenth century, was converted by grace, and immediately commenced to preach the gospel to his countrymen with fervency and zeal, the Lord working with him, so that his fame went far and near in that country, and multitudes flocked to hear the word, a great awakening being among the people, and the great power of God was felt, and many added unto the Lord.

He, being desirous to follow the rules laid down in the holy word of God, saw it his bounden duty to forsake the prevailing customs and be baptized according to the apostolic mode; and after much search found Elder McFarland, a Baptist minister in Edinburgh, who preached the doctrine of grace in its purity, who baptized him, and ordained him pastor over the church. A number of faithful men was raised up, among them such as Daniel Whyte, who was ordained Elder, and emigrated to North Carolina. His labors there were much blessed, and gathered a large church, among the members of which were Alexander McArthur, James McKellar, James McKirdy and Hugh Beaton. The last mentioned, Hugh Beaton, Elder McArthur ordained over the church in Scotland. Elder McArthur, after enduring much hardship and suffering many persecutions from the established clergy, was apprehended by their authorities, and put on board of a war vessel, carried to England, put in dungeons; they changed his name often, so that his friends had much ado to find him. When found, he was brought to Edinburgh, and tried before the lords of session, and released. His adversaries were fined four thousand pounds sterling. After that he emigrated to New York State, and there he died in the full assurance of faith.

Deacon Dugald Campbell, of North Knapdale, emigrated to Canada in 1818, settled in Aldboro, Elgin County, commenced preaching the gospel, the Lord blessing his labors and opening the hearts of many to receive the truth, as formerly in Scotland under Elder McArthur’s preaching. Numbers were added to the church. Then he was ordained to the pastoral office by the regular Baptists of Canada, many of whom at that time were sound in the faith. But after some time, they departing from gospel order and sentiment, he withdrew from their communion, and organized what is now known as the Covenanted or Particular Baptist Church in Ontario. After which the Lord raised up several faithful men, who labored with him in the gospel, viz.: Duncan McCallum, Duncan Lamond, Neil McDonald and Thomas McColl. Elder Campbell’s health having begun to decline, Neil McDonald was ordained Elder to assist him, who officiated with him for some time in the pastoral office.

Upon Friday, the fifth day of November, 1852, the church met in Aldboro for the purpose of examining Thomas McColl and setting him apart for the work of the gospel ministry. After relating his experience and call to the ministry he was approved of, and ordained by the laying on of the hands of the presbytery, which consisted of Elders Dugald Campbell and Neil McDonald and Deacon Duncan McCallum, which was done upon Saturday, the sixth; and the day following the Lord’s Supper was administered.

After a few years Elder Campbell’s health became so impaired that he could not attend the meetings. Elder Thomas McColl was called to the pastoral care of the church, which at that time consisted of five branches, viz., Aldboro, Dimwick, Lobo, Ekfird and (Duart) Orford.

The church here stood alone, and would not fellowship any in the country, and it supposed there were none on the Continent of America that it could fellowship, until Elder McColl received a number of the “Signs of the Times” from Jane McGregor, a friend of his with whom he corresponded in Delaware County, New York, who was a hearer of Elder Isaac Hewitt. She still kept sending the “Signs,” until the account was given in them of Elders Beebe, Dudley and Johnson visiting Dundas, Ontario, to ordain Elder William Pollard. After seeing this notice in the “Signs,” Elder McColl wrote to Elder Pollard to visit the church at our quarterly meeting, held in Lobo the first Sunday in February, 1857, which he did. The doctrine he preached was well received by the church. The following Spring Elder McColl invited Elder Beebe and others to our meeting in June. On the invitation Elder Beebe came, accompanied by Elders Thomas Hill, E. A. Meadows and William Pollard. All the visiting Elders preached during the meeting, and the truth proclaimed by them was cordially received by the church here, and an unbroken fellowship has existed between them and the church here ever since. Elder Campbell was still alive, but so infirm from age that he could not attend the meeting. And when he was told by the brethren of the truth he loved being preached by the strangers who visited us, he rejoiced and wept tears of joy. This man of God fell asleep in Jesus the following Fall.

Elder McColl continued in the pastoral office until he became so infirm that he could not serve the church in administering the ordinances, when he resigned his charge with the unanimous consent of the church to Elder Pollard, who is still our pastor, and now assisted by Elder William L. Beebe in the work of the ministry here. Elder McColl departed this life in the full assurance of faith on October 17, 1870.

At our yearly meeting in June, since 1857, and at some of our other quarterly meetings, we have been visited by ministering brethren from the States, as follows: Elders Beebe, J. F. Johnson, C. B. Hassell, S. H. Durand, J. L. Purington, J. A. Johnson, William J. Purington, J. H. Gammon, and others.

ARTICLES OF FAITH.

We believe that there is but one only true God, and that there is none other than He.— John 17:3; Deuteronomy 6:4.

We believe that this God is Almighty, Eternal, Invisible, Incomprehensible.—1 Timothy 1:17.

We believe that this God is unspeakably perfect in all His attributes of Power, Wisdom, Truth, Holiness, Justice, Mercy and Love.

We believe that in the Godhead there are three Persons, the Father, the Word and the Holy Ghost, and these three are one.—1 John 1:5, 7.

We believe there will be a resurrection of the dead, both of the Just and of the Unjust. —John 5:25, 29.

We believe that because God in His own nature is holy and just, even so He is good and merciful; therefore all having sinned, none can be saved without the means of a Redeemer.—Job 33: 24; Hebrews 9:15.

We believe that Jesus Christ Himself is Lord and Redeemer.—1 Peter 1:18, 19.

We believe the great reason why the Lord did clothe Himself with our flesh and blood was that He might be capable of obtaining the Redemption, which before the world was ordained for us.—Hebrews 2:15,16, 9:15; Ephesians 2:10.

We believe that the time when He clothed Himself with our flesh was in the days of the reign of Caesar Augustus. Then, and not till then, was the Word made flesh.—Luke 2:1, 2.

We believe therefore that this very child, as afore is testified, is both God and man, the Christ of the living God.—Luke 1:26-34.

We believe therefore the righteousness and redemption by which we that believe stand just before God, as saved from the curse of the law, is the righteousness and redemption that consists in the permanent acts and performances of this child Jesus, this God-man, the Lord’s Christ; it consists in fulfilling the law for us to the utmost requirements of the justice of God.—Matthew 1:21; Daniel 9:24; 1 Corinthians 1:30.

We believe that for the completing of this work He was always sinless, did always the things that pleased God’s justice; that every one of His acts, both of doing and suffering and rising again from the dead, was really and infinitely perfect, being done by Him as God-man; the God-head, which gave virtue to all the acts of the human nature, was then in perfect union with it when He hanged upon the cross for the sins of His people.—Romans 3:22; Hebrews 10:14.

We believe that the righteousness that saveth the sinner from the wrath to come is properly and personally Christ’s, and ours but as we have union with Him, God by grace imputing it to us.—1 Corinthians 1:30; Philippians 3:8, 9.

HOW CHRIST IS MADE OURS.

We believe that being sinful creatures in ourselves, no good thing done by us can procure of God the imputation of the righteousness of Jesus Christ, but that the imputation thereof is an act of grace, a free gift, without our deserving.—Romans 3:24-27; 2 Timothy 1:9.

We believe also that the power of imputing righteousness resteth in God only by Jesus Christ.—Romans 4:6-8.

PREDESTINATION AND ELECTION.

We believe that God has freely ordained all things that come to pass, which doctrine is called Absolute Predestination.—Isaiah 46:9, 10; Acts 4:27, 28, 2:22, 23.

We believe that election is free and permanent, being founded in grace and the unchangeable will of God.—Romans 9:11, 11:5, 7; Ephesians 1:4, 5.

We believe that the decree of election is so far from making works in us foreseen the ground or cause of the choice, that it containeth in the bowels of it not only the persons, but also the graces that accompany salvation.—Ephesians 2:5, 10; 2 Timothy 1:10.

We believe that Christ is He in whom the elect are always considered, and that without Him there is neither election, grace nor salvation.—Ephesians 1:5-10; Acts 4:12.

We believe there is not any impediment attending the elect of God that can hinder their conversion or eternal salvation.—Romans 8:30-33, 11:7.

We believe no man can know his election but by his calling.—Romans 9:21-23; 2 Peter 1:10.

OF THE SCRIPTURES.

We believe that the Holy Scriptures of themselves, without the addition of human inventions, are able to make the man of God perfect in all things, and thoroughly to furnish him unto all good works.—2 Timothy 3:16, 17.

We believe that they cannot be broken, but will certainly be fulfilled in all the prophecies, threatenings, promises, either to the salvation or damnation of men.—Acts 13:41; Matthew 5:17; Psalm 9:8.

We believe that God made the world and all things that are therein.—Genesis 1:31, 2:2; Colossians 1:16.

OF PREACHING.

We do not believe that sinners dead in trespasses and sins should be urged to believe savingly in the Lord Jesus Christ; but we hold it right to preach to such their lost and ruined condition, and point out the only way of escape from the wrath of God, which is through the finished work of the Savior.

We do not therefore believe that the general call or use of general invitations and exhortations is preaching the gospel.

OF BAPTISM.

We believe that believers are the only fit subjects of baptism.—Mark 16:16; Acts 2:41, 8:37.

We believe that immersion is the only scriptural mode of administering the holy ordinance of baptism.—Matthew 3:15, 16; Acts 8:37-40.

We believe that baptism and the Lord’s Supper are to be administered by lawfully ordained Elders only.—1 Corinthians 11:23, 26; Titus 1:5; Ac 14:23.

We believe that baptized believers only are fit communicants.—Acts 2:42, 43.

We believe that converts ought to relate their religious experience before the church only.—Psalm 66:16; Matthew 7:6.

We believe in close communion.—Song 4:12; 2 Corinthians 6:14-16.

We believe that all matters of importance ought to be settled, conducted, transacted, only before the church.—1 Corinthians 6:1-8; Acts 6:6, 15:6, 7, 12, 19, 22, 23.

We believe that the children of God ought not to frequent meetings, nor associate with any sect professing religion, who maintains error either in doctrine or principle.—2 John 1:10.

We believe that the first day of the week is proper to be observed as a day of worship, and that no work or worldly business ought to be transacted thereon.

We believe that brethren ought not to go to law with each other before the unbelievers.—1 Corinthians 6:1-7.

PRIMITIVE BAPTISTS IN THE UNITED STATES.

ALABAMA.

Beulah Association.—This body was organized in the year 1837, but at what place we are not informed. The Minutes for that and the succeeding year do not appear. In 1839 the Association convened with the church at Fellowship, Tallapoosa County, Alabama, and held her session four days, to wit, October 26, 27, 28 and 29. Elder John Blackstone was Moderator, and James Richards Clerk. Ordained ministers belonging to the body at that time were J. M. Duke, J. Blackstone, F. Swint, E. Jackson, J. M. Pearson. Churches numbered eighteen. The introductory sermon was preached by Elder Blackstone.

At the eighth session of the body Elder Blackstone was still Moderator, and Elder W. M. Mitchell Clerk. Elder Mitchell afterwards officiated alternately as Clerk or Moderator for twenty years. His ministry and usefulness have abounded to a very considerable extent down to the present period. He has traveled in a number of States and made numerous personal acquaintances; his preaching is much approved by brethren in general, and his able communications for Baptist periodicals for a number of years have been both comforting and instructive to the household of faith.[1]

In 1844 delegates with a letter from a “Missionary” body called Liberty appeared before the Association, seeking reconciliation, etc., but failed, as none was effected.

This body has stood firmly and nobly aloof, to the present day, from the men-made institutions of the nineteenth century, and is worthy the confidence and esteem of her sister Associations throughout the United States. In 1877 she had twenty-three churches, thirteen ordained ministers and 908 members.

Clay Bank Primitive Baptist Association.—This body was first constituted at Smyrna meeting-house, Coffee County, Ala., on November 23, 1845, on the Articles of Faith adopted by the Conechee River Association. The Presbytery for the organization was composed of Elders Daniel Dayier, Robert Warren and Jesse Tomlin. She was constituted with six churches, viz., Smyrna, Mount Pleasant, Bethany, Hephzibah, Zion’s Hill and Mount Olive; Joel Pate Moderator, and M. W. Helms Clerk.

At her second session she embraced seven churches, containing 173 members. At her session in October, 1876, she numbered thirteen churches, with 262 members.

Her Moderators have been Joel Pate, Giles Bryan, Cary Curry, Daniel Davis, William Dismuke and A. Driskell—Giles Bryan most of the time.

She corresponds with Conechee (or Conecuh) River, Chocktawhatchie and Antioch Associations.

Hillabee Primitive Baptist Association.—This Association was organized on October 15, 1870, at Bethlehem, Tallapoosa County, Ala., with twelve churches and 368 members; Elder J. J. Cleavlin Clerk. Her present number of churches is thirteen, and number of members 426. Elder R. W. Carlisle has been her Moderator.

Mount Zion Association.—This Association includes within its bounds Blount and Marshall Counties in North Alabama, on the head waters of Warrior River, and not very far from the Tennessee River.

It was formed about the year 1822, but we cannot state accurately as to the number of churches or members, or who was present at its organization. It is thought the following ministers were present, viz.: Elders William Case, Bazzle Rhoden, Hosea Halcomb, Solomon Murphree and William Murphree.

Some years after the organization the Association divided on the “Missionary” question, and Elder Hosea Halcomb went to the “Missionary” side. Elder Martin Putman, who joined this Association in 1836, has been Moderator of it about twenty-five years, and who is now about seventy-two years old, says that he came in after the division, and found all in peace and harmony among the churches; but subsequently some trouble arose on account of new things being introduced, but not of a very serious nature. Some few of the churches, of late years, received a few “Missionaries” without baptism, which caused dissatisfaction, and in the Fall of 1877 ten or eleven of the churches set up non-fellowship resolutions against such baptisms (by New School), and against all the institutions of the day, secret or otherwise. And in so doing the churches have been revived, and two churches and two ministers from the “Missionaries” have been received and baptized into the fellowship of Mount Zion. Among the ministers who now belong to Mount Zion, and have since 1836, may be mentioned Jeremiah Dayley, St. Clair, Oden, Lawery, Hendrix, Calvert, Musgrove, D. F. Allgood, S. C. Allgood, G. F. Balew, J. C. Shelton, C. Farris, Tidwell and Smith.

Elder Bazzle Rhoden served as Moderator a few years, and Elder D. F. Allgood is now Moderator. The number of churches is eighteen, and the membership 600 or 700.

Mud Creek Association of Primitive Baptists.—This Association was organized on the third Saturday in November, A. D. 1821. Delegates from nine churches convened at Mud Creek meeting-house, Jackson County, Ala., and after a sermon had been delivered by Elder Isaac Reed from Joel, second chapter and part of first verse (“Blow ye the trumpet in Zion, sound an alarm in my holy mountain”), they chose Elder Isaac Read Moderator, and brother Josiah Cann Clerk.

They then proceeded to organize the Association by adopting a Constitution, Principles of Union and Rules of Decorum conformable to the rules of older Associations of Primitive Baptists.

Churches and delegates in the organization (Elders not distinguished):

Mount Gilead.—John Kelley, Shadrach Herron, Samuel Wilson.

Mud Creek.—John Horn, Andrew Estes, Josiah Cann.

Providence.—Hugh Gentry, John Owens, Levi Isbell.

New Hope.—Elisha Blevins, Haden Williams, John Blevens.

Hopewell.—David Bryant.

Blue Spring.—James Dotson, John Jones, David Settle.

Friendship.—Richard Wilson, Daniel Paten, John Morris.

Paint Rock.—John Williams, John Reed.

Union.—Samuel McCee.

This Association has passed through some sore conflicts, but stands firm upon the eternal base—the grace of God and the gift by grace.

She stands aloof from all men-made institutions or auxiliaries. She is in correspondence with Flint River, Elk River, Collin’s River and Mount Zion Associations. She holds to the doctrine of eternal election, and is willing to stand or fall by that. She now numbers sixteen churches, with a membership of about 600. Present Moderator, Elder Peter Mapes, and Elder J. S. Collins Clerk. Her sessions are held in September of each year.

Pilgrims’ Rest Association.—This Association was constituted in 1837, with 499 members in the churches composing it, but the number of churches does not appear. From various causes since the year 1838, when she numbered 559, her membership has gradually decreased, until her table of statistics in 1877 showed only eight churches, with about 100 members.

Missionary and kindred institutions have annoyed her to a great extent, and she has had to withdraw from time to time from those advocating such innovations, which have presented many unpleasant scenes. It is to be hoped that order will be restored, faithfulness be shown by all, both ministers and private members; that God in her case will revive His work, in the midst of these years of coldness and declension, make known His will and her duty, and in wrath remember mercy; until her ancient peace and prosperity be restored.

Her present Moderator is R. F. Ellis, and her present Clerk is H. J. Redd.

List of Primitive Baptist Associations in Alabama as far as heard from. The first column shows the date of their constitution. The second, the name of the Association. The third, the name of the county in which they are sometimes held. The fourth, the number of churches. The fifth, the number of members, and the sixth, the number of Elders. The author claims pardon of his brethren for all inaccuracies that may occur in this and the following tables for the different States. He has done his best to arrive at correct conclusions and names, numbers and figures, but in this he may often have failed, as the information had to be gained from other persons, and not set down as from his own personal knowledge.

Associations, 23; churches as stated.

ARKANSAS.

Ouachita Primitive Baptist Association.—On Saturday, the eleventh day of November, 1848, seven churches that had obtained letters of dismission from the South Arkansas Association, together with three churches recently constituted, met in Convention with the church at Shady Grove, Union County, Ark., for the purpose of organizing themselves into an Association, to be known as the Ouachita Primitive Baptist Association.

The Convention organized by appointing Elder C. B. Landers Moderator, and E. Moseley Clerk. There were ten churches represented. A committee was appointed to draft a Constitution, Articles of Faith and Rules of Decorum, which were submitted on Monday and adopted; and they are in strict accordance with those of Primitive Baptist Associations throughout the country.

The Minutes of the Convention fail to show the number of ordained ministers, and also the total membership in the constitution. At the session of 1849 two churches petitioned and were admitted. At this time there appear to be three ordained ministers, and an aggregate of 239 members. In 1850 two other churches were received into union. In 1851 the Association received correspondence from South Arkansas, Little Hope and Louisiana Associations. There were then eight ordained ministers within her bounds. At the session in 1852 one church was received. The following were the ordained ministers within her bounds at that time, viz., T. J. Foster, C. R. Hoge, W. P. Welch, S. Berry, E. Y. Terrill, C. B. Landers, James Taylor, T. McAdams and J. Shelton.

In 1854 there was the same correspondence; aggregate membership, 262. At the session of 1855 Elder T. J. Foster was chosen Moderator, which place he has faithfully filled (one or two years excepted on account of inability to attend) down to this time. At this session four churches were granted letters of dismission. In 1856 two churches were received into union. In 1859 one church was received, and also one in 1861. During the years 1862-4, although the Association held her regular sessions, yet, owing to the distracted state of the country, nothing of interest transpired.

In 1865 she had correspondence from South Arkansas, New Hope and Louisiana; aggregate number in fellowship, 342. In 1866 another church was received into union. In 1868 two churches were granted letters of dismission. The corresponding ministers were Elders D. B. Alman, J. S. Barrow. Z. Thomas and H. B. Howard. In 1869 two more churches were admitted. From that time the body has had regular correspondence with South Arkansas, New Hope and Louisiana Associations. In 1871 T. J. Foster, D. B. Alman, H. Archer, G. Boyett and B. L. Landers were the ordained ministers. Three churches were received on petition. Aggregate number, 427; baptized the previous year, 39. In 1872 one church was received, also one in 1874. In 1876 the aggregate number in fellowship was 513. Aggregate number baptized in 1875 and 1876 was 72.

Since the year 1854 or 1855 the Association has enjoyed uninterrupted peace. Her sessions have been harmonious, the preaching all in unison, and the members and correspondents have enjoyed a good degree of the presence of the Lord.

Ordained ministers at present are Elders T. J. Foster, H. Archer, B. L. Landers, M. C. Parker, J. B. Lewis, N. C. Yarbrough and E. J. Dean.

Cadron Regular Predestinarian Baptist Association.—This Association was organized in 1872, composed of six churches, five of which came from the Point Remove Association. They left the Point Remove Association because that body permitted her members to belong to and visit Masonic Lodges. The names of the churches first constituted are Mt. Pleasant, Mt. Zion, Hopewell, Antioch, Cadron and Salem. The names of her ordained ministers at that time were W. S. Helms, J. W. Hester, A. J. Singleton and J. C. Chastien. In 1877 J. M. Freeman and J. Winborn also appeared in her Minutes as Elders. Her membership then was 104, and churches, seven.

This is a young and very small Association, but the truth is in her midst, and wisdom of a high order abounds there.

South Arkansas Primitive Baptist Association.—This Association was organized in 1842, but with what number of churches is unknown, because the Minutes for about ten years have been lost or mislaid. The following preamble and agreement, however, made at the formation of the body, and copied by a brother into another book, have been preserved viz.:

“WHEREAS, We, the Baptist Churches of Christ in the State of Arkansas, having in time past enjoyed peace and harmony, but that peace being now destroyed by the introduction of a ‘Missionary’ Society in South Arkansas, assisted by some of the Baptist preachers, and believing it to be a duty we owe to our God and to our posterity to withdraw from those who are called Baptists, who have fellowship with ‘Missionary’ Societies and other societies tributary thereto; therefore we have agreed to come into a Constitution and Rule of Decorum.”

The Constitution referred to is the same, we are informed, as that usually governing Old School Baptist Associations.

In 1852 there were sixteen churches in the Association, and 262 members. In 1853 one church was added. In 1854 one added. In 1863 three churches added. During the war several churches failed to represent themselves, and some lost their identity by removals and death. At the close of the war only nine churches represented themselves, some having taken letters to unite with other Associations. In 1873 the body withdrew fellowship from four churches on account of disorder in them. A portion of the members of two of said churches have since been restored to order in the Association.

The body now numbers fifteen churches, with a membership aggregating about 210. She has eleven ordained ministers, has unanimity in doctrine, and good order, peace and harmony prevail throughout all the churches.—[See table next page.]

*Associations, 9; churches, as far as heard from, 63; members, 1,224; Elders, 36.

GEORGIA.

Euharlee Primitive Baptist Association.—This Association was constituted in 1839, by Elders Joel Colley and Josiah Gresham, of the Yellow River Association, and Meshech Lowery and William Mosely, of the Towaliga Association, who formed the presbytery for the constitution. At that time there were thirteen churches and 264 members, embracing the counties of Polk, Bartow, Floyd, Chattooga and Gordon. But since the organization of this body the Marietta, Little River and Connasauga Associations have been constituted around it, and several of its churches have been dismissed to unite with them.

The Euharlee has at this time sixteen churches, containing 398 members, eight Elders, and six licensed ministers of the gospel. She stands firm on the principles of Divine truth, and keeps aloof from the religious men-made institutions of the day. She has had some trouble in regard to corresponding with some of the neighboring Associations, on account of their tolerating these new, unscriptural inventions; but a better feeling seems now to prevail, and it is to be hoped that brethren will throw their idols as well as their prejudices to the moles and to the bats, and come together with one accord as in days of old; thus proving that they have but one Lord, one faith and one baptism, one God and Father of all, who is above all, and through all, and in them all.

Harmony Primitive Baptist Association.—This Association was formed A.D. 1839, with the church at Sharon, Muscogee County, Ga., after the separation for the most part had taken place among Baptists in this country on account of the introduction of “Missionary” and kindred societies. Allusion to these things does not appear to be found in her Minutes, and is only occasionally found in some of her Circular Letters. The line of separation was clearly drawn at first, and there has been no attempt at amalgamation since. Nothing special occurs in her history.

Elder Stephen Parker was first chosen Moderator, and served the Association in that capacity until the Fall of 1853, when Elder Allison Culpeper was chosen, who served until 1857. In the Fall of 1857 Elder Isaac Brooks was chosen Moderator, and served until 1859, when he was succeeded by Elder Abner Belcher, who held the office until 1862. In 1862 Elder James P. Ellis was chosen Moderator, who was succeeded by Elder J. R. Teate in 1867, and he was succeeded by Elder T. K. Pingley in 1874. In 1876 Elder Pingley was succeeded by Elder W. Hubbard, who continues Moderator to the present time.

Her Clerks have been James P. Ellis, Isaac R. Teate, J. J. Davis and James M. Woodall, and the last named holds the office of Clerk to the present time.

This Association embraces twenty churches, 500 members and nine Elders.

Primitive Ebenezer Association.—This Association, it appears, withdrew from the “Fullerites,” or “Missionaries,” in the year 1836, while in session with Beersheba Church, in Twiggs County, Ga. Since that time she has enjoyed peace and prosperity with a very little exception. She comprises twelve churches, 397 members and twenty-seven ordained ministers.

Union Association.—This Association was formed by churches formerly belonging to the Suwannee Association, most of whose churches were in Florida. A division was agreed to, making the State line the dividing line between the two Associations; and in 1856 the Association was constituted with twelve churches, meeting at Union, by a presbytery composed of Elders J. E. W. Smith, W. A. Knight and J. B. Smith. Her ministers were Elders W. A. Knight, M. Westberry, A. Parish, J. D. Hutto and E. J. Williams, with perhaps two licentiates. Harmony prevailed for a number of years, and the progress of the Association was upward and onward. Some errors crept in after a while.

In 1869 she was forced to withdraw from one of her churches for unsoundness. In 1870 an effort was made by some influential persons to lead the churches off into error, but the attempt failed, and the body stands firm.

Yellow River Primitive Baptist Association.—This Association was constituted in 1824 by a presbytery composed of members of the Ocmulgee and Sarepta Associations. The place of constitution was Harris Spring, Newton County, Ga. There were thirteen churches at first; seven others were added, which made twenty in all. They were constituted upon the Articles of Faith generally adopted by all Old School Baptist Associations.

In 1825 she corresponded with the Georgia, Ocmulgee, Sarepta, Flint River, Tugulo and General Associations. The “General Association” was a body composed of the different Associations. In 1828 she had thirty-seven churches and 2,439 members. A proposition at that session was made for her to join the Baptist State Convention, which she declined to do.

In the Circular of 1830, written by brother Lumpkins, we find the following: “That many were zealously engaged in instructing, enlightening and evangelizing the world. The means resorted to are primarily the following: 1st. As far as possible give the word of God, the Bible, to all the world. 2nd. To aid to send a preached gospel to all people. 3rd. To distribute religious instruction and teaching through the medium of small, cheap, well-written tracts; and with a view to promote these objects, the instruction and improvement of the ministry is and has been deemed an object of much concern and importance.”

“Hence the origin of Bible Societies, Sunday Schools, Missionary Societies, foreign and domestic, General Associations, State Conventions, etc. The plans themselves must have been defective, or they must have been unskillfully conducted. So far it is believed these religious efforts amongst the Baptists in this State have produced more discord than union. We not only find one for Paul and another for Apollos, but we find mere novices in theology setting up their puny standards, as if they were aspiring to make themselves the rallying points of a wide-spread Christian denomination.”

In 1835 the Association dropped correspondence with the Georgia Association, because the Georgia had opened a correspondence with a body in disorder, called the Central Association.

In 1836 she dropped correspondence with the Sarepta Association, because that body at its last session had agreed to become a member of the State Convention, a body unauthorized by the Scriptures either by precept or example.

In 1838 the Division took place in the Association. She numbered at that time forty-five churches, holding 2,127 communicants. The number was too great; a reduction was necessary. There is more danger and trouble with a large number of professors than with a small number. Christ’s flock or church is never too small.

A resolution was adopted at this session declaring non-fellowship with all the men-made religious institutions of the day, such as State Conventions, Bible Societies, Temperance Societies, Abolition Societies, Sunday School Unions, Theological Seminaries, and all other institutions tributary to the “Missionary” plan then existing in the United States. This resolution was carried by a vote of fifty-five in the affirmative. The minority consisted of six churches, who did not vote, but immediately left the house. The Circular of that year says truly: “The cause, no doubt, that has produced this distracted state of things, is overlooking the pure and vital principles and doctrine of God our Savior, and introducing or attempting to introduce in their stead a system of faith and practice unknown to the Scriptures.”

In 1842 the Circular written by Elder H. Rambo congratulates the churches on the general peace and harmony that prevailed among them- showing at length the causes of the trouble through which they had passed, the removal of the causes, and the brotherly love that followed and was likely to continue.

God has favored this Association with unanimity for a long number of years, so that she can say with the psalmist, “Not unto us, 0 Lord, not unto us, but unto Thy name be all the glory given.”

She now numbers twenty-six churches, 914 members and twelve Elders.

Ochlochnee.—The Ochlochnee Primitive Baptist Association was organized in September, 1827, with seven churches and 138 members; Elder Flemming Bates Moderator, and Theophilus Hardy Clerk. Ordained ministers were B. Manning, H. Milton, T. Hardie and M. Albritton. Licentiates-M. Thigpen and Lewis St. John. In 1828 six more churches were added; same Moderator and Clerk; membership 314. In 1829 same Moderator and Clerk; five more churches were added. In 1830 Matthew Albritton Moderator, same Clerk; one church added; membership 536. In 1831 same Moderator and Clerk; two churches added; membership 684. In 1832 same Moderator and Clerk; two churches added; membership 750. In 1833 same Moderator; Henry Milton Clerk; twelve churches added; membership 1,010. The total number of churches this year was thirty-five. In 1834 same Moderator and Clerk; three churches added; and eight dismissed to form a new Association.

In 1873 J. R. Battle, with two churches, was dropped from the Association on account of his desire to receive members from the “Missionary” Baptists without baptism. In 1874 churches were dropped for the same cause. In 1876 Alison Deckle was charged with advocating heresy, for which his church and two others were dropped.

ILLINOIS

INDIANA

IOWA

KANSAS

KENTUCKY

LOUISIANA

MAINE

*One of these churches is at Woburn, Middlesex County, Mass., and contains about twenty members; the other is at North Berwick, York County, Maine.—S. H,

MARYLAND

Baltimore Association.—The first meeting of the Baltimore Baptist Association (called in its printed Minutes “The Baptist Association on the Western Shore of Maryland”) was held at Frederick Town, August 10, 11 and 12, 1793. There were then six churches represented, viz.: Harford, 106 members; Frederick Town, 36; Hammond Branch, 29; Taney Town, 27; Seneca, 52; and Huntington, in Pennsylvania, 16; total, 226 members.

*One of these churches is at Woburn, Middlesex County, Mass., and contains about twenty members; the other is at North Berwick, York County, Maine.—S. H.

Elder John Davis preached the introductory sermon, from 2 Corinthians 8:23. Elder Absalom Bainbridge was chosen Moderator, and Thomas Beatty was chosen Clerk. Most of the time was occupied in preaching and other religious exercises. At this meeting a committee was appointed consisting of John Davis, James Beatty, Howard Griffith, William Clingham and Absalom Bainbridge, to prepare a Constitution and Rules of Decorum. On motion by A. Bainbridge, the Association agreed to alter its name, so that in future it should be called the Baltimore Association. In 1794 the Association consisted of seven churches, two of them in Pennsylvania; membership, 251. After a delightful season the Association adjourned to meet in the town of Baltimore August 8th, 1795. The church in Baltimore at this date had a membership of sixty-five.

The Association met in Baltimore, according to appointment. The church in Baltimore, having been dismissed from the Philadelphia Association, petitioned and was received a member of this Association, after giving the Association satisfaction that she was orthodox in principle and practice. Brother Richards proposed a correspondence with sister Associations, and the Philadelphia, Salisbury and Ketockton were selected as most convenient. The time of holding the Association was changed to September, and the next was to be held in that month with the church at Taney Town, September 24, 1796. The next was to be held in August with the church at Seneca. The membership at this time was 345. The body met at Tuscarora, August 3, 1798; membership, 367. Met at or near Reisterstown, Baltimore County, May 24,1799. The next meeting we find mentioned was at old Seneca, in 1802; membership, 668. Met at Harford in 1803. The Circular Letter of this year contains the following statement: “From the letters laid before us we gather the pleasing intelligence that the cause of Christ within our bounds is generally flourishing; some of almost every age have been made willing in the day of Divine power to lay down their arms of rebellion and bow to the sceptre of King Immanuel.” The addition this year was 126.

The Association was held at Side Hill, Pa., in October, 1804. The Minutes for 1805 are missing. In October, 1806, the body met with the church at Conoloway’s, Bedford County, Pa. Three newly constituted churches came in at this time, viz., Gunpowder and Saters, in Baltimore County, and Upper Seneca, in Montgomery County, Md. In October 1807, the Association was held at Pleasant Valley, Washington County, Md. In the Minutes of this year appear for the first time the names of First and Second Baltimore churches. The Association was composed of sixteen churches, viz.: Harford, First Baltimore, Frederick Town, Taney Town, Tuscarora Valley, Old Seneca, Huntington, Hammond Branch Sideling Hill, Pleasant Valley, Washington City, Conoloway, Gunpowder, Saters, Upper Seneca, and Second Baltimore.

The ministers in the Association were John Davis, Lewis Richards, Absalom Butler, William Perkinson, William Gillmore, William Clingham, John Welch, Thomas Runyon, John Cook, Samuel Lane, Benjamin Green, O. B. Brown, George Grice, Edward Chote and John Healy—fifteen in all; and membership, 748. A committee, composed of brethren Richards, Griffith and Polk, was appointed to prepare an address to Thomas Jefferson, President of the United States. The address was presented and reply received.

The session of 1809 was held in Baltimore; in 1810, with Harford; in 1811, with Gunpowder. At this last named Association a resolution was adopted that each church should establish a “mite” society, each member to pay one cent per week to raise a fund to meet the ordinary expenses of the church. Here was a new thing brought in, which proved the germ of “missionism”—nothing heard or seen of such trash before this.

In 1812 the Association was held at Saters; in 1813 with the Second Church in Baltimore. The time of holding was again changed to September. In 1814 met at Upper Seneca. In 1815 met with Old Seneca; in 1816 at Pleasant Valley; total membership, 1,016. In 1817 met at Sideling Hill, Pa., at which time a new church was received called Mill Creek. In 1818 met with the church at Patapsco; 107 added this year; total membership, 1,228. In 1819 met at Alexandria, D. C., in May; and in 1820 with the First Church in Baltimore. In 1821 met at Warren, Baltimore County. In 1822 met with the Pleasant Valley Church; in 1823 at Taney Town; in 1824 with the Ebenezer Church in Baltimore; in 1825 with church at Bethel; in 1826 with the church at Harford; in 1827 with the church at Pleasant Valley; in 1828 with the church at Black Rock, Baltimore County; in 1829 with the church in Washington City; in 1830 with the Upper Seneca; in 1831 with the church at Frederick Town; and in 1832 with Warren Church.

After the adjournment of the Association at Warren in 1832, it was proposed that ministers and messengers should form themselves into a meeting, for the purpose of consulting about the present state of the cause of Christ, and the best means of advancing the interests of the Baptist cause. Elder Reis in a short address thanked God that He had opened the eyes of the brethren to see these evils that had come upon them; and that they were now ready to oppose all those inventions of men, and denounce “Missionary,” Bible and Tract Societies, Sunday Schools, etc., as they were the progeny of Arminianism.

The Clerk of the Association, Elder J. H. Jones, also addressed the meeting at the close of Elder Reis’s remarks, and inquired if Elder Reis had stated correctly the design of the meeting; if he had, then he (Jones) could not act with the meeting, much less as its Clerk. That as to every society Elder Reis had named, he (Jones) was their decided advocate and supporter. Elder Jones afterwards wished all to know that he was the first man to oppose Black-Rockism.

The call was made by this meeting for all Old School Baptist Churches to send delegates to a convention to meet at Black Rock, Baltimore County, on the following September, from which emanated that memorable address, upholding the principles of genuine Christianity, and denouncing the Arminian men-made societies that had so rapidly increased in number and influence within a few years, and which seemed designed to supplant the church of God itself, and scatter to the winds the faith and practice and all the ancient landmarks of God’s chosen people.[2]

In 1833 the Association met with the Pleasant Valley Church; in 1834 with the Black Rock Church. At this time there were sixteen ministers and 831 members. In 1835 met with the Ebenezer Church; in 1836 with the Black Rock Church, Baltimore County, May 12^th.

This was a meeting long to be remembered by the friends of the Baltimore Association and all true friends of our Baptist Zion throughout the land. On Friday morning the following resolution was offered by Elder Polkinhorn:

WHEREAS, A number of the churches of this Association have departed from the practice of the same, by following cunningly devised fables, uniting with and encouraging others to unite in worldly societies, to the great grief of other churches of this body, as there cannot be fellowship between principles so essentially different; therefore,

Resolved, That this Association cannot hold fellowship with such churches, and all that have done so be dropped from our Minutes.

After preaching the resolution was further discussed, and was adopted by a vote of sixteen for and nine against it. Whereupon the following churches withdrew: Rockville, Pleasant Valley, Singamore, Second Baltimore, Mount Zion and Frederick Town. It was also resolved that the church at Gunpowder be dropped from the Minutes. And it was also resolved that whereas the Philadelphia, Hudson River and New Jersey Associations had departed from the faith and practice as formerly held by them and all Particular Baptists, correspondence with said Associations be dropped.

The above-named withdrawn churches met with the Second Baltimore Church (so-called), and resolved to maintain the name of the Baltimore Baptist Association, and appointed to meet in Washington September 1, 1836. But this was presumption; for as they were fairly excluded by the Baltimore Association, having departed from her ancient principles, they had no moral right to take that venerable name to themselves.

The meetings of the Association since 1833 have been harmonious and edifying for the most part. The author has attended several of them, and enjoyed the preaching and the society found at these meetings very much.

Gifted ministers of our Lord Jesus Christ from North, South and West are generally in attendance at those meetings, and the principles of the gospel kingdom are, on such occasions, at least, ably proclaimed.

We have been thus minute in describing the origin and progress of this old Association down to 1836 because of her position taken against the modern men-made religious institutions of the present century, and because of the anathemas of the North that have been hurled against her from then till now as a counterpart to those in the South hurled at the Kehukee Association.

What is Black-Rockism? Simply a stand taken by an Association of churches to adhere to their ancient faith and practice, while their adversaries and denouncers are those who have left the ancient landmarks which their fathers established and gone off into the wild vagaries of a new-fangled Pharisaic religion.

Reminiscences of some churches in the original bounds of the Baltimore Association:

The first Baptist Church in Maryland of which we have any account is that of Chesnut Ridge, afterwards Saters, Baltimore County. It has passed away into the hands of the New School Party, not having at present among its members, as is supposed, but one Old School Baptist- a brother Burnham, who is, if living, over one hundred years old.

Mr. Sater came from England in 1709. The church was constituted in 1742 with fifty-seven members, and bore the name of General Baptists.

The oldest church bearing the name of Particular Baptist in the Baltimore Association was called Winter’s Run, afterwards Harford, Harford County.

It is said that about the year 1747 some of the members of Chesnut Ridge being inclined to the sentiment of the Particular Baptists, invited their ministers to preach amongst them, who continued their visits until fourteen persons had embraced their sentiments, and these were constituted into a church in 1754, by the assistance of Benjamin Griffith and Peter Vanhorn, and the church was that same year received into the Philadelphia Association. In 1772, besides the main establishment at Winter’s Run, the church consisted of three other branches; one near Chesnut Ridge, which met for worship in the house belonging to the General Baptists; the second was at Patapsco; and the third near Winchester; and there was, in all, at this time, a membership of 138.

Elder John Davis continued in the pastorate of the church for more than fifty years; and established the First Baltimore, Taney Town, Gunpowder and Sater’s Churches. The First Baltimore was established in 1795 with eleven members, all of whom except Elder Lewis Richards were dismissed from Harford Church. The second church of Baltimore was constituted by Elder John Healy and a few English Baptists, and their meeting-house built in 1797. This church may be called, in the Baltimore Association, the mother of preachers, as Harford was called the mother of churches. The first licensed in this church was Elder Daniel Dodge, after him was Lawrence Greatrake, William Brinkers, Joseph Trapnell, W. Curtis, William Reck, Joseph Cone, Bartholomew T. Welch and Joseph H. Jones.

In 1822 Seneca Church had thirty members, under the pastoral care of Elder Francis Moore. This church became in favor of “missionism.” Elder P. Waters constituted about fourteen of her members into a church called Upper Seneca (Old School). Patapsco contained at this time about thirty-one members, with Elder Edward Chote as her pastor.

The Second Church in Washington City contained twenty members (without a pastor), most of whom had been members of the First Church; after her reception into the Association she was supplied by Elder P. Waters; occasionally by Elder Thomas Barton. Her numbers increased, so that in 1830 she had 115 members. The church at Black Rock was constituted March 29,1828, with fourteen members dismissed from the church at Patapsco. Elder Edward Chote was her pastor. Their letter of dismission is dated February 27, 1828.

MISSISSIPPI.

Brief sketch of the origin of some of the Associations in Mississippi, as gathered from Griffin’s History of the Primitive Baptists in that State.

Bethany.—In August, 1844, delegates from seven churches met, pursuant to previous arrangement, at New Bethel Church, Leake County, for the purpose of organizing an Association. Elder E. Wilbanks was called to the chair as Moderator, and J. G. Crecelius to act as Clerk. The letters from the several churches having been read, and the names of the delegates enrolled, the Convention proceeded to appoint committees, and then adjourned till Monday. The Convention met pursuant to adjournment, and the Constitution and Articles of Faith having been read and adopted, the Moderator declared the Association duly organized. A hymn of praise was sung, and the right hand of fellowship extended to the delegates. The Association then convened and chose the same Moderator and Clerk. Correspondence was arranged with two Associations, viz., the Primitive Baptist and Noxubee. Their reasons for withdrawing from the Mount Pisgah Association, having been drawn up, were read and adopted. Those reasons were because the Mount Pisgah had embraced the numerous isms of the day. The Bethany held her regular sessions till 1850 inclusive, in harmony and love, nothing special transpiring, except that she signified her disapprobation of her members uniting with Free Masons or visiting their lodges. Griffin’s History closed with the year 1850.

Lusascoona.—In May, 1840, delegates from four churches (formerly members of the Yalobusha Association) met in convention at Mount Carmel, Yalobusha County, for the purpose of forming an Association. Elder J. Robbins was chosen Moderator, and J. Barton Clerk. Having gone through with the ordinary preliminary arrangements, the Association duly organized; and the right hand of fellowship having been exchanged by the delegates, the Convention adjourned sine die.

1840. In September the Association convened with the church at Hopewell, Pontotoc County; five churches represented. Elder J. Robbins was chosen Moderator, and J. Barton Clerk. In 1843 seven churches were registered; nine churches in 1844; ten in 1845; fourteen in 1846; thirteen in 1847; and fourteen in 1850. In the year last named her correspondence was with Tallahatchie, Primitive, Buttahatchie and Tombigbee Associations. She has remained to the present time steadfast in the faith once delivered to the saints, and adhered to the rules and regulations usually observed by all genuine Primitive Baptist Associations.

Primitive Baptist.—This Association was constituted in 1839. The Convention for the purpose of forming a new Association convened according to previous arrangement at Rocky Spring Church, in Holmes County, Miss., on Friday before the fourth Sunday in April, 1839. After preaching by Elder S. Parks, the Convention was called to order by Elder N. Morris. Brother S. Parks was chosen Moderator, and brother A. Erwin Clerk. The following churches were represented by delegates, who, being called on, presented their church letters. Names of churches and delegates, viz.: Hickory Spring, Holmes County, Elder Simpson Parks, Joseph Erwin, Granderson Harris and Abner Erwin; Yazoo, Holmes County, Elder Nathan Morris, William Grisom, John Bennett and Hilliard Fatheree; Rocky Spring, Holmes County, Silas Mercer, Anderson West, H. Brister and Samuel Cook; Lebanon, Attala County, Elder J. A. Scott, D. Stephens, Z. B. Gess and R. Weeks.

The Convention, being duly organized, appointed brethren N. Morris, S. Parks, S. Mercer and Z. B. Gess a committee to draft a Constitution, Articles of Faith and Rules of Decorum, and then adjourned till Saturday morning at 10 o’clock. Met pursuant to adjournment, and unanimously adopted the Constitution, Articles of Faith and Rules of Decorum. These were sound and all in accordance with Baptist usage. In October, 1839, the Association convened again; this time at Hickory Spring, Holmes County; five churches represented. Elder S. Parks preached the introductory sermon. Elder Nathan Morris was chosen Moderator, and A. Erwin Clerk. Correspondence with three Associations, viz.: Tallahatchie, Pilgrims’ Rest and Buttahatchie. Nine churches represented in 1840 at the October session. Two sessions were held in each year, viz., in April and October. In October, 1841, fourteen churches were represented and four Associations corresponded with. In 1842 seventeen churches were represented. In 1843 sixteen churches. In 1845 eighteen churches. In 1847 there were twenty churches. In 1849, nineteen. In 1850, sixteen. In 1851, seventeen, and in 1852, sixteen churches.

This Association declared against the practice of church members visiting Masonic Lodges. And it was at the solicitation of this body that brother Benjamin Griffin, of Holmes County, was induced to prepare a History of the Primitive Baptists of Mississippi—an undertaking which he went through with in a very able and satisfactory manner. This body has stood steadfast in the Apostles’ doctrine from her origin to the present time.

Tallahatchie.—This Association was constituted in 1837 on a Constitution and Articles of Faith similar to those of the Primitive Baptists in general.

The first Minutes we gather are for the year 1839. In October of that year the Association convened with the church at New Hope, Marshall County; nine churches represented. Elder E. A. Meaders preached the introductory sermon. Elder W. West was chosen Moderator, and S. M. Caruthers Clerk. Correspondence was held with the Primitive and Mississippi River Associations. Sardis Church withdrew from the body because of this resolution adopted by the Association, viz.:

“Therefore resolved that we declare an unfellowship with all who may join the Bible, Tract, Temperance or Missionary Society or Sunday School Union.”

After this there appears to have been no further trouble among the churches about “missionism.”

In 1845 there were in the body seventeen churches; and in 1850, fifteen churches.

Noxubee.—In October, 1841, delegates from eight churches met with the church at Bethesda, Oktibbeha County, for the purpose of organizing an Association.

The introductory sermon was preached by Elder G. Woodruff from Exodus 25:40; after which the delegates from the several churches assembled together in Convention, and chose Elder B. Holbrook Moderator, and brother A. C. Abbot Clerk. The letters from the several churches were read and the names of the delegates enrolled. An invitation having been given by the Moderator to ministering brethren of our faith and order, Elders Cook and Gunn took seats in the Convention. Having appointed a committee to draft a Constitution, Abstract of Faith and Rules of Decorum, the Convention adjourned till the next day. Next day they met pursuant to adjournment, and unanimously adopted the Constitution, Abstract of Faith and Rules of Decorum prepared and presented by the committee, and then adjourned sine die.

The Convention having adjourned, the Association immediately formed, consisting of the delegates of the Convention, who were authorized by their respective churches to meet in Association. Elder B. Holbrook was chosen Moderator, and E. Page Clerk. Correspondence was arranged with Pilgrims’ Rest, Buttahatchie, Zion’s Rest and Primitive Associations.

In September, 1842, the Association convened with the church at Mount Nebo, Noxubee County; thirteen churches represented. In 1843 there were twelve churches. It is said of her in 1846, by Griffin, that “about this time this Association fell into disorder, as we learn from the Minutes of Old School Baptist Associations which declined her correspondence.”

What was the nature of that “disorder” we have not ascertained. The Association certainly started well, and seemed to stand firmly on the fundamental principles of the gospel, and what intervened to bring about “disorder” we cannot tell, and do not know whether the Association is still in existence, or, if so, what her principles now are.