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.]