In Defense of Truth or Danville Church Division Investigated

IN WHICH IS PRESENTED EVIDENCE BROUGHT BEFORE, AND GATHERED BY THE INVESTIGATING COMMITTEE

WHICH MET

FRIDAY, SATURDAY AND FIFTH SUNDAY MAY, 1926

ALSO QUOTATIONS FROM LEADING BAPTISTS SHOWING THEIR POSITION ON "ABSOLUTE PREDESTINATION" AND ASSUMED AUTHORITY OF ASSOCIATIONS OVER CHURCHES

S. E. COPELAND, CLERK

R. H. PITTMAN, COMPILER

Price, Post Paid

1 Copy, $1.00; 6 Copies, $5.00

1 Dozen Copies, $9.00,

Publisher, Buck Press, Front Royal, VA.

PREFACE OR WORD OF EXPLANATION

The purpose of the meeting with Mill Church, near DanviIle, Va., Friday, Saturday and 5th Sunday in May 1926 was to learn, if possible,

    (1) The cause or causes which led up to the division in Danville Church;

    (2) The immediate cause of the exc1usion of Eld. J. R. Wilson and those voting with him;

    (3) The gospel labor Danville Church bestowed upon those excluded before exclusion-if any;

    (4) The action of those excluded,-did they act disorderly, and if so, did they see their error, confess their wrongs and thus seek to cure their disorder, and if so why were they not forgiven;-,

    (5) If Danville Church refused to forgive, did the church refer  the case to the Association for settlement;

    (6) Did brethren involved in the Danvi1le Church trouble to go to law with brethren over church property, and if so which party began the lawsuits?

The further purpose of the meeting was, not to extend the division, but if possible to prevent the trouble spread by getting the facts in the case and putting them before the Baptists in as clear light as the time and space would admit. All peace-loving Baptists desire peace and fellowship one with another on the basis of the principles and practices clearly taught in the Bible.

The work of the Investigating Committee was a labor of love for the cause of truth. The Committee honestly endeavored, within the short time at their hand, to learn the truth, to turn on the light,-to get the real facts. Their sessions were held openly and they welcomed information from any quarter. But they did not, and do not, undertake in any way to bind their findings or conclusions upon anyone. The direct evidence gathered by this Committee, and the evidence bearing on the questions involved gathered by the Committee on Information, is herewith presented in this little book. It is sent you, kind reader, for your perusal. You are to render your decision as before God and not before men. May you give it a prayerful and careful study. May your desire be, not to find fault but to find the truth. And may God bless it to the good of His cause, the advancement of His truth, the unifying of His people, and to the glory of His name.

"Finally, brethern, whatsoever things are true, whatsoever things are honest, whatsoever things are just, whatsoever things are lovely, whatsoever things are of good report; if there be any virtue, and if there be any praise, think on these things." (Phil. 4: 8.)

Luray, Va., Sept., 1926.    R. H. Pittman, Compiler.

In Defense of Truth

or

Danville Church Division Investigated

The following call was sent for publication, to The Primitive Baptist, The Advocate and Messenger, Zion's Landmark, and was published in the two first named, papers to-wit:

INVESTIGATION REQUESTED

"WHEREAS there arose some years ago a contention among Primitive Baptists in sections of Va., and N. C. over certain points of doctrine which resulted in local divisions, and WHEREAS gospel labor was bestowed and repeated efforts made to heal the breach but without success, therefore be it

RESOLVED that we the Primitive Baptist Church in Danville at her regular conference in Feb. 1926 do call our Sister Churches everywhere to meet with us the 5th Sunday in May, and Friday and Saturday before at the Mill Church, near Danville, for the purpose of investigating the doctrine and practice of our good brethren in this country.  We want spiritual judges to sit in judgment. The people will be met in Danville; expenses of ministers will be paid. We have invited Elders Hassell, Dalton, Hanks, Turnipseed, Petty, Webb, Cayce, Pittman, Vass, Thompson, Dickerson, Copeland, Rawlston, Parker, Monsees and others. All lovers of the truth and ministers everywhere are cordially invited to be at this important meeting.

Done by order of the church in Danville, Va., at her regular conference, Feb. 1926. J. R. Wilson, Moderator, W. L. Parker, Clerk."

The moderator and clerk also in a special way invited the following elders and brethren to meet with us in the investigation by writing them special personal letters, some of them being opposed to Elder Wilson and those with him in this unhappy division in Danville Church, namely: Elders P. G. Lester, S. J. Roberts, S. J. McKinney, M. L. Gilbert, Jessie Barnes, J. W. Gardner, J. A. Fagg, A. L. Owen, B. S. Cowin, J. M. Dickerson, E. R. Harris, J. D. Vass, O. J. Denney, S. G. Dobbins and Dr. C. B. Hall.

The churches that met with Mill Church by messengers, and those represented by brethren who came only on their own accord, not being especially appointed by their respective churches to represent them in this meeting, were assembled together in the Mill Church house on Friday, May 28, 1926 and after song service and prayer by Elder J. N. Bobo of Alabama were invited to take seats in conference. They are as follows:

Sugartree Church-W. H. Winn, Eld. J. J. Beck.

    Dan River Church-Elders W. F. Pruitt, F. F. Eggleston, T. L. Wilson, and brethren W. T. Ward, A. H. Dickerson.

Martinsville Church-D. T. and Ed. Winter.

Strawberry Church-J. C. and Arthur Mitchell and Eld. W. H. Oaks.

High Point Church-A. H. Idol, J. M. Snyder, J. T. Hicks.

Pine Ridge Church-Eld. P. J. Washburn.

Walton Church-Elijah Lewis.    .

Little Flock Church-E. M. Anderson, S. J. Martin.

Lawyer Spring Church-H. M. Baucom.

Union Grove Church-L. W. Medlin.

Mill Church-W. A. Chaney, J. H. Hawker, Elders Joel T. Lewis and J. S. Lewis.    

Axton Church-J. H. Wilson, S. W. Wilson.

    The following named brethren also met with those above mentioned: Elders Lee Hanks, B. G. Parker, J. N. Bobo, R. H. Pittman, and brethren Vann P. Helms, W. A. Nance, W. Z. Littleton and S. E. Copeland.

    The church then requested that the investigation be full and open.

    Elder B. G. Parker was elected moderator and S. E. Copeland, clerk of the Investigation Committee.

A Committee on Information was appointed to gather evidence bearing on the question of doctrine and order involved, predestination, good works, etc. and associations and their recently assumed authority over the churches. This was done because it was claimed by those opposing Eld. Wilson and those with him, that his (Eld. Wilson's) abusive language toward the moderator and the church was the cause of the division, and not the doctrine, nor the assumed authority of the association over the churches, while Eld. Wilson and those with him contend that it was the doctrine and the assumed associational authority that caused the division.

    Now it is the understanding of this Investigation Committee that it is called upon to find out whose claim is right, and to say who, in their best judgment, is the church in order in Danville.

Now, after careful consideration of the evidence presented, and prayerful consideration of the troubles leading up to the division we were brought to the following conclusions or findings, (the evidence upon which we based them being appended hereto) to-wit:

1. We find that the doctrine of the indiscriminate predestination of God-making no distinction between God's attitude toward sin and His attitude toward righteousness was the main cause which led to the division in Danville Church; this being clearly evident by opposition upon the part of some in certain associations to the preaching of certain elders because these elders were not advocates of "the absolute predestination of all things",-and this was before the trouble in Danville Church.

2. We find that also the doctrine of "the one salvation theory" and the assumed authority of associations over the churches was involved in the contention of brethren, and that Elder J. R. Wilson and those who would not advocate these things were opposed by some in different associations.

3. We find that Elder J. R. Wilson was excluded by Danville Church without gospel labor, and that the charge against him, of abusive language toward the moderator and the church (which appeared in the papers) was not correct.

4. We find that Elder Wilson, after his exclusion from the Danville Church was received into the Mill Church on confession of faith before gospel labor was bestowed by Mill Church upon Danville Church, and that Elder Wilson realizing the mistake thus made went before Danville Church,-first in December 1923 and upon two other occasions during the months following having laid down his gift while thus laboring for reconciliation, making confession for any mistakes made by himself, and asking forgiveness for same, and that Danville Church refused to forgive Elder Wilson.

5. We find that Mill Church also realized her mistake in receiving Elder Wilson as above stated, and rescinded said act and that she, together with Lawyer Spring and Dan River Churches, realizing that they had erred by retaining Elder Wilson as pastor before bestowing gospel labor upon Danville Church for reconciliation did, by messengers, go before Danville Church in her regular conference, first in December, 1924, and upon two other occasions, receiving the promise of forgiveness by Danville Church, which act she later rescinded. Then said messengers, while making the third effort for peace, were told by Danville Church that they would have no more to do with the case, but had referred it to the association!

6. We further find that a minority of Danville Church consisting of about seventeen members withdrew from said church being aggrieved because of the doctrine (of the absolute predestination of all things that come to pass) held to, advocated or tolerated by the majority, and the illegal exclusion of Elder Wilson, did, with him (on the night that they last visited Danville Church seeking reconciliation and being told at this time to stay away from the church) retire to the home of Elder Wilson where a conference was organized by messengers from the following churches: Lawyer Spring, High Hill, Mill, Union Grove, Strawberry, Sugartree, High Point, Dan River, Walton, Martinsville and Leatherwood, by electing Elder J. M. Bagwell moderator and H. M. Baucom, Clerk, and upon investigation by the said conference in session Elder J. R. Wilson and those with him were declared to be the church in order and doctrine at Danville, and the Baptists present recognized them as such by the extention of the right hand of fellowship, and

7. We find that before this present meeting efforts were made by Lawyer Spring and Mill Churches, and by Elder Wilson and others to call a council of Elders for the purpose of bringing about a reconciliation, but that no agreement could be reached, and this call for investigation was open for all and not a one sided affair.

Now, we, the Investigating Committee believe from the evidence submitted that Elder J. R. Wilson and those standing with him is the church in order at Danville, Va., and we respectfully submit the evidence hereto appended for the careful consideration of all Baptists concerned.

Elder B. G. Parker, Moderator.

S. E. Copeland, Clerk.

The Following Evidence Submitted

The first witness heard and questioned was Eld. J. R. Wilson who testified as to How The Trouble Started, the cause of the division, etc. Eld. Wilson said that about fifteen years ago he was sent as a messenger or correspondent from the Mayo Association to visit the Pig River association. W. I. Carnell, an excluded absoluter from Tennessee was visiting in the bounds of the Pig River at that time. Knowing his standing; that he was not then identified with orderly Baptists, Elders A. B. Philpot and J. R., Wilson entered their protest against his preaching among the Baptists here, whereupon Elder J. C. Hurst a member of the Pig River questioned Elder Wilson on the doctrine of predestination. Elder Wilson answered that he believed in the doctrine of predestination as the Bible teaches it, but he did not believe, nor could he fellowship the doctrine of the absolute predestination of all things both good and evil, nor the doctrine of the non-resurrection of the dead and the annihilation of the wicked; that it was not then the doctrine of the Mayo Association of which he was a member. Elder J. C. Hurst (now excluded from the orderly Baptists) said he was an absoluter and he objected to Elder Wilson in that association. His objection was sustained and Elder Wilson, who had already been seated and appointed to preach, was unseated and not allowed to fill the appointment.

Shortly after this meeting Elders L. H. Hardy and J. R. Wilson had extensive correspondence over the doctrine of the absolute predestination of all things that come to pass both good and evil. Elder Hardy in said correspondence endorsed the doctrine of the absolute predestination of all things. He said that sin was as much a link in God's predestination as righteousness. Elder Wilson could not agree with him.

A few years later Elder J. A. Shaw preached in one of our associations that God predestinated that Czolgosz should kill McKinley at that particular time and place. Some in the Staunton River, Pig River and Upper Country Line Associations, who were in sympathy, did not object, neither the pastor, Elder Spangler, nor the moderator of the association, but Elder W. F. Pruitt, then a member of the Upper Country Line, and Elder J. R. Wilson and others did object to that extreme position. At that same association (the Staunton River) those extremists objected to Elders Lee Hanks, R. H. Pittman, and W. F. Pruitt preaching on that occasion "because they are not sound." But after receiving some word of warning the committee on preaching did rearrange, and finally preached them during the meeting. At another session of the same association they refused to recognize Elder C, W. Miller of the Ketocton Association for the same reason. At the next session of the Staunton River Association the moderator, Elder C. T. Evans, together with Elder P. G. Lester and others declared non-fellowship for the doctrine that was preached by Elder B. G. Parker of the Mt. Zion Association of Alabama and treated him very unkindly and unbrotherly during his whole discourse. Elder M. L. Compton, another minister of the Staunton River, a firm believer in the doctrine of the absolute predestination of all things that come to pass, got into a dispute with Elder M. E. Petty on the doctrine.  Elder Compton got mad with Petty, called him an Arminian, said he had no business in this country; that he had not been invited here only by Wilson, and threatened to knock his teeth down his throat. Later at another session of the Staunton River held in Danville, Va., 1923 they refused to preach Elders R. H. Pittman and M. E. Petty because of the doctrine they preached. From that meeting forward Elder J. F. Spangler and others took sides with the absoluters, endeavoring to preach only absoluters even to licentiates. This was done not because of a scarcity of preachers but to get rid of Elders Pittman and Petty with their doctrine. They simply rejected all that did not hold to their (absolute) doctrine. Elder Wilson was sick and not present in that meeting which explains his failure to raise objection to such procedure. At the next regular church conference meeting, at Danville, (Sept. 8, 1923) after that association was held, Elder J. A. Ward was present and preached that "absolute predestination of all things" was not strong enough for him; that he wanted the wills and shalls of the Great Jehovah for everything that he did; and that the sinner is as dead after regeneration as he was before. Elder Evans, the moderator of the association was present, and Elder J. F. Spangler, pastor of the church endorsed him and said that he had hit the keynote for him. Elder J. R. Wilson refused to endorse him. A move and second was made to exclude Brother Sam Walton because he would not endorse that doctrine and to withdraw fellowship from J. R. Wilson and his followers because they would not endorse it. This was done without any labor with them, or any complaint in the church up to that time. And the charge was published soon after this that Elder J. R. Wilson was excluded for using abusive language toward the moderator and the church. This Elder Wilson denies before this committee and the people in these words: "I did not use any abusive language but had a great desire to save my brethren from being carried away by that doctrine. I did not mean it for abuse toward anyone but only to rebuke them sharply as the scriptures authorize.  I only dealt firmly with them as a member of the church and now I wish to say to any person or persons whose feelings were hurt by my stand against those departures or for what I said on that occasion, I am very sorry for I did not intend to hurt anyone as I was dealing with principles and not against persons. I was trying to learn why they refused to preach Elders Pittman and Petty and why they changed the Articles of Faith at the Association and took out one like Art. 4 in the Kehukee Association and put in another.”

Brother W. L. Parker arose and stated to the committee that the charge of abusive language against Elder Wilson was not the cause of his exclusion; that he himself made the move to exclude Brother Wilson; that several were speaking abruptly; and that the charge of abusive language was added after the conference closed.  He also stated that he was then clerk of the church, taking sides with the absoluters and opposed to Elder Wilson.

Statement by Elder F. F. Eggleston:-“As I see this the trouble has been over doctrine all along.  The Staunton River Association was not organized on the doctrine of absolute predestination of all things. Trouble also started in Strawberry Church at the first meeting after the association in 19—(clerk failed to get exact date) where Elder Shaw preached that God uses the devil as a chain-dog to run people into the church.  The brethren made complaint about the fourth article of faith being changed in the minute of the association.  The article that was changed read as follows:

IV.  “We believe that when God made man at first he was perfect, holy and upright and able to keep the law but liable to fall; that he stood as a federal head or representative of all his natural offspring and that they were to be partakers of his obedience or exposed to the misery which sprang from his disobedience.”

But since they changed it Art. 4 reads thus:--

“We believe that when God made man, He made him upright, but he has sought out many inventions; that He stood as the representative head of the whole human family, and that He represented them in death, and therefore they are all totally depraved, and have no power to recover themselves from the fallen state they are in by reason of the fall.”

The absoluters hold that Adam was passive in disobedience or the fall; that man is as passive after regeneration as he was before; that the association holds power over the churches and when a church joins an association she surrenders her sovereignty.  We the Baptists with Elder Wilson do not believe that Adam was predestinated to break the law God gave him, but that he was responsible for his fall.  Now, fallen man is passive in regeneration, but active after regeneration.  God put man in the garden to dress and keep it; not for the purpose of violating the law and falling. Adam was not forced to disobey; he sinned willfully.

Elder W. F. Pruitt of Dan River Church briefly stated: "The division at Dan.River was strictly on doctrine.  This, I know to be true. I will "try to furnish a written statement later." (Written statement received too late to appear here. It appears in another part of the testimony.)

Statement by Elder P. J. Washburn:-"Eld. Lee Hanks was at our association and preached that the sinner is passive before regeneration, but active after regeneration. Elder Dyer said he did not see how any man could believe what Hanks preached. I heard them say that there is nothing gained by obedience nor anything lost by disobedience. One asked him if he considered Elder R. H. Pittman a sound Baptist. His answer was "There is a string of Baptists up that valley that we never have considered sound." The circular letter which I wrote was objected to by the Pig River Association because I used the term 'common salvation' as used by Jude. They said my letter, if adopted, would cause strife. Truth often causes strife among its opposers."

Statement by Elder J. J. Beck:-I attended the Pig River Association at North Fork and was appointed to preach on Friday P. M. In my closing remarks I said that 'absolute predestination' is correct when used in the right connection, also 'conditional time salvation' is correct when used in the right connection. The brethren around gave me their hands as an endorsement of what I said. But Brother Jones said 'Where do you get this time salvation term? I don't believe a word of it? Elder P. G. Lester was there and got stirred up at what was preached, and declared against time salvation. I endorse Elder B. G. Parker and his people in Alabama. Eternal salvation was conditioned on the part or work of Jesus, and time salvation or salvation in time from errors, false ways, false doctrine, etc., is conditioned upon the obedience of God's children. Elder Cockran said on one occasion that his and Elder J. W. Wyatt's doctrine is a 'new thing here in the Staunton River Association;' but said he 'it is the coming doctrine.'"

Brother J. H. Hawker's Statement:-I was sent by my home church (Mill) as a messenger to the association. Elder Cockran preached the introductory sermon and he preached what he said was the doctrine of the Baptists in this country. He preached absolute predestination of all things that come to pass, and said he knew that there were some soft Baptists present, and looked straight at the messengers from Mill Church, so all eyes were turned on us. This made us feel badly but we made no public protest. They turned Elder C. W. Miller down at this same association and would not tell their reason for it, the moderator saying, only, that it had been fixed by the preaching committee. We came home and reported to our church that a bad spirit had been manifested at the association. The church decided to bear with them, hoping for a change for the better. The next year I was sent to Danville as a messenger to the association. On the second day of that meeting they did change the fourth article of faith over the protest of the messengers from Mill Church and the assistant clerk Brother P. D. Williams.  They also refused to preach Elders Petty and Pittman at this meeting.  When we reported to our church she voted to withdraw from the heresy and disorder in our association. Elder J. R. Wilson was our pastor and he said that he would have to stand with us. He went back to Danville Church to see what they would do about it, and some of the members of Mill Church went with him. We found the house full and many Elders present. Elder Wilson requested and received permission to speak. He called for a report from the association. In that report nothing was said about changing any article of faith nor anything about turning down any Elders. Brother Wilson then asked to know if they did not vote to change an article of faith and where they got their authority for so doing. One answered that Elder Dodd told him to vote to change it, and another said that the old article was against the doctrine that the Baptists believe. So there arose some disorder in the stand and Elder Spangler asked Brother Wilson if he could endorse what the association did. Elder Wilson told him that was not for him to say; that they had turned down men that preach the very same doctrine that he (Elder Wilson) preached, and had lined themselves up with the absoluters, and that he had taken his stand with the brethren at Mill Church. Then they voted to exclude him. Brother Wilson made use of no abusive language. So the next time the Mill Church met Elder Wilson and others that came out of Danville with him offered themselves to Mill Church and were received by her.

The above are the main points that I know occurred up to the time of Elder Wilson's exclusion. Now I would like to speak of the efforts we made for peace. Our pastor soon realized that he had made a mistake in joining Mill Church before a special effort was made to be reconciled with his home church (Danville) even though his church had excluded him without labor; and Mill Church also realized that she had made a mistake in receiving him and also for retaining him as her pastor, and so Elder Wilson went before Danville Church several times confessing his error and. asking forgiveness.  But while promises were made to forgive him, the church finally decided not to do so, but to refer it to the association. And my church, Mill Church, sent me as one of the messengers to Danville Church to seek a reconciliation and we told the brethren at Danville that our church asked forgiveness for receiving Elder Wilson before we labored with them, and also informed them that Elder Wilson had laid down his gift. He did not preach for us from December, 1923, to April, 1924, and during this time he and his churches were laboring with Danville Church far reconciliation. Our messengers went several times to Danville Church. At their January, 1924, conference Danville voted to forgive Mill Church, but in their next (February) meeting they decided to rescind that act and abandon all labor. The last time I went with other messengers from other churches was April, 1924, and I was requested to speak for the messengers, and I did ask Elder Spangler's permission to do so. He said 'On what subject?' I told him we were trying to find out why Danville church would not forgive Elder Wilson and the several churches that had confessed to making mistakes and asked forgiveness.  Elder Spangler told me that they had thrown out these cases and he did not expect to have anything more to do with it, and that if we would stay away from there they could have peace.  So we had to abandon all further labor with them and I, with all the other messengers retired and we went to Elder Wilson's home and Sister Wilson gave us the use of her dining room and there were messengers from Mill, Lawyer Spring, Union Grove, and High Hill went into conference by electing Elder J. M. Bagwell moderator, and H.M, Baucom, clerk. We invited members of other churches present and there were nine churches represented and more than two hundred people present at this meeting--quite a number not being able to get in the house. Our moderator asked the messengers from the above four churches to relate what efforts had been made during the several months past to restore peace with Danville Church, which was done and received as gospel labor. The moderator then called in Elder Wilson and asked him to relate before the messengers what efforts he had made to restore peace with Danville Church. This he did and it was the mind of all present that he had made gospel efforts, to satisfy Danville, Church, and failed. The conference of the various churches then decided unanimously that the minority of Danville Church consisting of about seventeen members standing with Elder J. R. Wilson is the orderly church at Danville, Va., and that those standing with Elder Spangler are in disorder. Since then the orderly church at Danville has been going on, not only in standing aloof from extreme predestination and other confusing doctrines, but feel they are also maintaining the gospel order and godly practice."    J. H. Hawker.

Brother W. A. Chaney said, "Brother Hawker's statement is true."    

Brother W. L. Parker stated as follows:-"Brother Moderator and Brethren: I feel weak and insufficient to the task of testifying in so grave and great a cause but will state the facts as I see them, for the consideration and benefit of God's people everywhere. This trouble which is so great a menace to our people first appeared, according to the best historical account that I have of it, in the bounds of the Sand Lick Association on May 16, 1896, and the issue was the doctrine of "the absolute predestination of all things” which caused a division in several churches and associations in that country. This" doctrine gradually crept eastward until the year 1915 when it was introduced in the Pig River Association by Elders W. I. Carnell from the state of Ohio and J. C. Hurst of Roanoke, Va. and it was tolerated and advocated by others. But it was opposed by Elders. J. R. Wilson and A. B. Philpot, the much loved and efficient assistant moderator of that old and honored association. Elder J. R. Wilson was, on that occasion, sent as a messenger to represent the Mayo Association, and he was received and seated, but later he was called in question and unseated .because of his opposition to Elders W. I. Carnell and J. C. Hurst on their doctrine of the absolute predestination of all things and the non-resurrection of the body.  

On the fourth Sunday night in October, 1917, Elder J. R. Wilson and wife were received by letter into the fellowship of the Danville (Va.) Church and, he became an active worker in the welfare and upbuilding of the church, preaching the doctrine considered sound and comforting by the Baptists of the surrounding country, and was more or less responsible for the good showing of the Danville Church. He was untiring in his efforts, ever ready to lend a helping hand in matters pertaining to the welfare and comfort of his brethren. But a spirit of jealousy began to manifest itself against him, especially from the aforementioned Pig River Association and others who allied themselves with her to try and cause his downfall. At a meeting of the Staunton River Association held with Canaan Church near Hinesville, Va., in August, 1916, a messenger, Elder J. A. Shaw became so bold in his "sassy" talk on the absolute predestination of all things that many of the sisters, as well as some brethren, turned and walked away from the stand with flushed cheeks, and his slang talk was generally condemned, but he was allowed to finish his discourse unmolested. At the association some years later some good visiting brethren were very rudely treated because they advocated the doctrine of the 'common salvation;' and all who preached more than one salvation were declared against and rejected. At the association in .Richmond in 1919 the absolute element was oppressive against visiting brethren and threatened them with bodily harm. At a union meeting in Danville, Oct., 1918, Elder Wilson was accused with opening the doors and turning the goats in. In 1920 there was a division in Dan .River Church at Mayfield, N. C. The pastor resigned and left them in a divided condition, torn asunder. Elder Wilson went there and labored with them and succeeded in reuniting them and restoring peace and fellowship, was called to serve them as pastor which place he successfully filled until the division in Danville Church, Sept. 8, 1923, when a certain element of that church came out again and stood with their old pastor, thereby causing a second division in the short space of three years, and instead of a labor of love to save them from error as our dear Lord commands, a lawsuit was instituted to wrest their house of worship from them, but in this latter effort they have failed to accomplish their purpose. Eld. Wilson's people still hold their house.

In the association held with Danville Church in August 1923 certain highly respected visiting brethren were called in question on doctrine and conduct which the accusing parties have utterly failed to establish or prove to be true, though they have been requested to do so. At a conference meeting Sept. 8, 1923, Elder J. R. Wilson was hauled before the church and wrongfully accused and excluded without either labor to save, or trial, a charge of using abusive language being written into the minutes of that meeting after he had been so excluded from the church, and the church received the same, also denying that the doctrine was the cause of the exclusion or of the trouble in the church. The charge of abusive language never was brought against Elder Wilson in church conference, but; as already stated it was added after the conference had closed. I was clerk of the church and lined up with the majority or absolute element which was doing these things, and I added that charge myself being prejudiced against Elder Wilson.  With shame I confess my own part in these unholy proceedings. And in my search for evidence and charges against Elder Wilson I learned of things and charges of a humiliating nature against other brethren. So in order to save them and my church from exposure and shame, which I was confident was bound to come if there was not a radical change in the condition of affairs in the Danville Church, I went to my own brethren, as well as able advisers in sister churches, in the interest of peace, and they assured me that I was pursuing the proper course. On the 29th day of October following, the church adopted another resolution in which she did say that “the doctrine was the cause of a difference between the Elders of the association." While I was engaged in the interest of peace some whom I was seeking to save turned against me and I found myself led astray by designing men, and into a very humiliating position. I have tried to pray God to forgive me for these things and I deeply feel that He has done so. I have also gone to the brethren that I have wronged and begged their forgiveness and I believe they have freely forgiven me.

Elder Wilson went before the church three different times and acknowledged his wrongs and begged the church to forgive him and offered to get down on his knees to the pastor, but, though he met every demand of' the church (his confession being pronounced good by an Elder of the church), and, though he was promised forgiveness, yet in the face of all this it has been denied him, and he and those with him on doctrine declared against as disorderly and unworthy of the notice of Primitive Baptists. A greater part of the year 1924 and the first few months of' l925 Brethren J. W. Jones, H. M. Baucom and I spent laboring together to bring about a better understanding or state of affairs in our beloved Zion. At times we seemed to be progressing nicely, then unforseen obstacles would spring up. Finally we did succeed in bringing Old Mill, Danville, and Lawyer Springs churches together in conference. Danville voted to forgive them, as the minute will show, but in a later conference this was abandoned and they were declared against and invited to stay away from Danville church. After Danville Church had agreed by unanimous vote to forgive Mill Church certain members of the Danville Church wrote me as follows: 'I am sorry that the Mill Church came back; I am sorry that we forgave them and I want the act rescinded just as soon as possible.' While these disturbances were going on and an unkind spirit being manifested against me because of my activities in the interest of peace I wrote my good pastor and told him that if conditions did not improve I would leave the church. Answering, he assured me that he would do his best to get the matter straightened out next meeting. The time came and I only received another denial. So when the church voted to abandon these dear brethren and churches that I had labored so hard to save, I felt that I also was one of them, and that the church’s act also excluded me, so I told them to exclude me from their membership, which they did without any labor or any other motion. I know that the doctrine of the absolute predestination of all things caused this sad division. I went with them at the first, but saw my mistake and begged forgiveness of God and my dear brethren. The absoluters have taken many positions and contradicted themselves. . Elder Wilson is sound and orderly.

Dear brethren, I have opened to you my heart. I now feel clear and free and ask you to bear with me, a poor sinner, who loves peace. Brethren, is there not yet some hope? Cannot there yet be a way devised to heal the breach and avoid if possible a general division among our churches? Cannot we all bow our heads in fervent prayer to God for showers of His blessings, and labor on, and not faint? We deeply deplore the idea of a general division. There is much good to be accomplished in well-doing. The prayers of the righteous availeth much. The will of God be done.

        Yours in christian love and fellowship,

                    William L. Parker.

    Brother Parker later sent in this:    

“Letter of Dismission”

We the Primitive Baptist Church at Axton, Henry County, Va., holding the doctrine of the total depravity of man, the predestination of God, unconditional and personal election, effectual calling and final perseverance of the saints, being in conference this the 9th day of June, 1917, certify that Elder J. R. Wilson and his wife, Sister Lillie Wilson, are in good standing and full fellowship with us, and they are granted this letter of dismission when joined to a body of like faith and order.

Jas. L. Minter, Clerk.                    A. L. More, Moderator.

Written Statement of Sister Pruitt:  “I wish to say that I was in the Danville meeting on the night that is claimed that Elder J. R. Wilson used abusive language, and wish to say that he did not use any abusive language as charged, but merely reproved them sharply for the purpose of saving them if possible.  I will say further that the cause of the trouble in Danville was the doctrine.”

                                Mollie C. Pruitt.

Sister Dodson said in writing:  “On the night of Sept. 8, 1923 Danville Church met in conference and they first said, ‘We will look after Brother Sam Walton for non-attendance.’  So they called on him and he got up and said ‘I do not believe the doctrine that you preach.’  Then the question—‘What will you do with him?’  A brother said ‘I move we exclude him.’ So they did.  Next, what shall we with Elder Wilson?’ A brother said ‘I move we exclude him.’ Brother Wilson did not use any abusive language.  More than this he asked them if they were not going to call for a report from the association. Elder Spangler scratched his head and answered, ‘yes.’ So one of the committee got up and said, ‘We had good preaching and all in peace.’ Then Brother Wilson asked him if they did not change the fourth article of faith.  He answered, ‘We did, but we had a right to change it.’ So they moved to exclude Brother Wilson, and did so, without asking him one question.  I was there and heard all of this.’

                Your sister in hope,”

                    Mrs. Henry S. Dodson.

Brother P. S. Walton’s Written Statement:  “In regard to the trouble at Danville Church I had not been going to meeting very much for some little time before the night of the trouble.  Some time before this, one Saturday night, in regular meeting the pastor, Elder J. F. Spangler, said in his discourse that some had asked him what he thought about the two salvations. He answered that .he had never seen the letter (s) added to salvation, and went on trying to prove that there is but one. When he preached that, I began to feel like he was off. I had always believed that the Bible taught more than one salvation. So, as stated above, I had not been going to hear him much, but on the night of the trouble I was there, and after preaching by Elders Thos. Ward of Leaksville, N. C., and C. T. Evans, the moderator of the Staunton River Association, they did not ask Elder Wilson if he had a word to say, simply paying him no more attention than if he had been a dog. Elder Ward had said in his sermon that absolute predestination was not strong enough for him; that he wanted the wills and shalls of the Great Jehovah in everything that he did and when he had finished, Elders Spangler and Evans gave their hands by way of endorsement,-Elder Spangler saying that was his sentiment along that line. The absolute element had said before this meeting that they were going to clear out the house of Arminianism; so after those men had preached they started it, beginning on me. They said, 'We see Brother Sam Walton here tonight. We want to know why he has not been coming to preaching?' I answered, 'Because I don't believe what you (Elder Spangler) preach when you say there is but one salvation taught in the Bible.' Then two of the members put their heads together and whispered something, then spoke out: 'We believe what you preach, Brother Spangler. We move that we exclude Brother Walton.' So, out I went. This trouble had been brewing for some time. Once they appointed a committee of three to get Eld. Spangler and me together.  I told them that I did not believe his one sal-vation theory. He said when the Lord showed him that there was more than one he would preach it that way. The brethren of the committee of three also told him that they believed in more than one salvation. He said the difference between us was settled, that he had nothing against me and if I did not want to hear him preach I did not have to come. I could write more but haven't time now. Your brother, I hope.

1805, N. Main St., Danville, Va.  P. S. Walton.

Sister Canaday Wrote:  “Elder Spangler came to my house on Tuesday before the September meeting, 1923, and cited us to trial, saying that he wanted all members present and all to be faithful, let him stand or fall; that either he or J. R. Wilson would have to come out. I told him that I could not and would not raise a hand against Brother Wilson for he preached the doctrine that I had always believed, and that as well as any man I ever heard. He said he had heard him preach that way too, and that he used to love to hear him. I told him that if the called preachers would only preach what God gave them and let the opinions of men alone they would not have these troubles to contend with.

            Your sister in hope of a better life."

    Schoolfield, Va.    Bettie Canaday.

Written Statement by Elder Beck: "Elder Gold said he had been preaching time salvation all his life. I was present at that meeting and heard him make the remark and ask the question; 'Where do they get the term absolute predestination for it is not in the Bible?' I was with Elders Cochran and Wyatt at the Staunton River Association and heard them talking and say ‘It seems that the doctrine of the absolute predestination of all things is a new thing to people.' Elder Cochran said to me 'Brother Beck, the people are gathering to it; it's going to be the thing." Isaac Jones told me that thirty years ago he preached a conditional time salvation but he had quit it now; that he was now preaching that he might have peace of mind."

Rt., 7, Danville, Va.                    J. J. Beck.

Written Statement of Brother H. M. Baucom: "After the committee or messengers from Lawyer Springs, Union Grove, High Hill and Mill Churches had been denied a hearing by the majority faction of Danville Church, and ordered to stay away from there and let them alone, then the committee retired from the church at the conclusion of the services and obtained a room in the home of Elder Wilson and organized themselves into conference, inviting all brethren present to seats with us and there were many present. Then the moderator, Elder J. M. Bagwell asked Elder Wilson if he desired to make a statement and he replied in about these words; 'Brother Moderator and Brethren; I have seen my error. I did wrong in going over to the Mill Church and joining on confession without first trying to show the majority at Danville their wrong or error, but I went back to Danville after I had laid down my gift, made my confession to them, of this wrong, at the January meeting, I believe it was, and my case was deferred to the February meeting, and though I have met every demand they have made of me, except to compromise the doctrine, they have thrown my case out, as many of my brethren here know, and now, since they will not forgive me, nor hear the brethren from the sister churches who desired that they forgive me or render a good reason for not doing so; I and my brethren and sisters now here present with me desire to confess our wrongs to you and the Baptists present, and ask forgiveness of you for same.'

Then all of the brethren and sisters with one accord forgave them and manifested the same by extending the righthand of fellowship. The number was estimated to be about two-hundred including the messengers from the four churches above mentioned. (The work of said messengers was ratified by their respective churches). And there was great rejoicing by the congregation when the hand of fel1owship was extended. We felt then, as we feel now, that the order was with the minority at Danville who were walking in the footprints of the lowly Jesus, confessing their faults and asking forgiveness, bearing the marks of the lowly Nazarene, and not with those who were unforgiving. May the Lord pity us all."    

Peachland, N. C.    H. M. Baucom.

To Whom It May Concern: "I was at the meeting in Danville on the night that Elder J. R. Wilson was excluded and to say that he used abusive language toward anyone is positively false. It is true that he spoke firm and to the point but I do not consider that the language he used was out of order on such an occasion."

Bettje A. Nance.

Elder Jackson Wrote: "I was very much cast down because I could not be at our fifth Sunday meeting at Mill Church. I so much desired to meet you brethren, but afflictions prevented me from being there. I felt

that the meeting would be worth much to me, and now feel that I have lost much, but dear brother, I never for one moment felt uneasy about the outcome of the meeting. I am always ready to put my life in the hands of true Primitive Baptists. Grace inspires this confidence, I hope, and I feel sure that grace makes us worthy of confidence. Elder Wilson wrote me to send you any matter showing why my article was rejected by the Pig River Association and other matters that would be competent evidence. Please get a copy of The Primitive Baptist of June 15, 1924, and in my article in that issue under the caption, "Some of the Facts,' you will find the facts about our division here. I have heard many of the absolute preachers many times preach that doctrine without using the expression, 'absolute predestination of all things,' which was just as obnoxious to me as if they used the above expression. I have heard Eld. J. W. Coleman say several times, 'that we gained nothing in obedience and lost nothing by disobedience, for all this was fixed.'        

Eld. Ben Martin said at Friendship Church while preaching, 'that just before we got to the depot this morning, the train blew for the station and my father said, 'Ben we just as well turn around, we are too late,' and I said, come on, if the Lord has predestinated for us to go to Friendship, He will hold the train some way. We got to the depot several minutes before the train. The Lord had caused a strong wind to blow a telegraph pole across the track and delayed the train. I believe that God predestinated before the foundation of the world that the wind should blow that telegraph pole down.' I replied that, 'I did not believe that God would injure any company, corporation or individual just to accommodate a man who was too lazy to get up soon enough to catch a train.' In my article referred to above you will find an expression of that doctrine made by J. W. Wyatt at the Spring Session of the Pig River Association, 1924. I think this is sufficient from me, however if you want more, I can and will gladly give it or any other information that I can give. One more thing, Eld. Wyatt was endorsed by all the preachers in the stand at the association. Will you please sign my name to the 'Hassell Peace Proposition' that was unanimously endorsed at the Council Meeting? I have fought this false doctrine against great odds, but I felt assured all the time that I was contending for the doctrine of God our Saviour, and somehow I trusted in Him. He delivered us, bless His Holy Name. I want to praise Him all my life for His goodness to us. Somehow, however dark the way appeared or however strong persecution raged, there always appeared unto me a bright ray of hope and my courage was strengthened and our little band was encouraged and they, by grace, put up a bold front and a noble fight—the good fight of faith.'

There can be no armistice in this war. Let us fight as becomes true soldiers of the cross until we receive our discharge, lay our armor by and go home to rest.  SWEET REST. Let us be humble, gentle, forgiving and loving, yet uncompromising with error. May God bless you and your family and the household of faith is my prayer. Pray for poor afflicted me, if you can pray for one so little and unworthy as I feel to be. If I am saved it is by God's rich grace freely bestowed upon me, without worth or merit upon my part. The election of grace hath obtained for us that which we could not obtain by so called works of righteousness. In election we can see how poor sinners like we, are saved. Precious doctrine. 0, may I live in a godly manner. In hope."

Bassett, Va.    J. T. Jackson.

Statement of Elder H. F. M'Ghee: "I heard Eld. Isaac Jones in preaching at the Pig River Association at Camp Branch in 1924, say, 'I have always been afraid to preach absolute predestination in Va. I am not afraid of these Virginians any longer. I have no use for your duty preachers.' This was the year of the division here. This division was over the doctrine contended for by Elder J. T. Jackson in his article published in Gospel Messenger, Feb. 1st, 1923 and the Primitive Baptist of Mar. 1st, 1923, headed, 'Rightly Dividing The Word of Truth.' I heard Elder J. P. Helms at Canton Creek Church, June, 1922, say in preaching, 'Brother McGhee preached about predestination yesterday. All Old Baptists are predestinarians. None of you could have been anywhere except where you are today.' I heard him on another occasion say, 'Paul meant by keeping our bodies in subjection, that the churches were to be kept in subjection.' No doubt but what he was then insidiously propagating their doctrine of associational supremacy over churches. I heard Elder C. L. Ross at Canton Church say, 'I have no use for the doctrine of two or more salvations. The Bible speaks of only one Jesus and one salvation. I have no use for but one salvation.' Many and many times I have heard others use the expression, 'absolute predestination of all things' and preach things that were embraced in that expression. Also they continually declared for one salvation and associational authority over churches,"

H. F. M'Ghee.

Statement of Brother W. L. Foster:-"The division in the Pig River Association was caused by the refusal of the said association to continue in the doctrine of the Old Baptists. This evidenced by their rejection of the article written by Elder J. T. Jackson and pronouncing him a heretic because of his determination to stand steadfast and unmovable in the old doctrine of God our Saviour. He was uncompromising. He would not suffer any to preach in his presence and use suffixes or ride hobbies.' The same I say of Elder J. R. Wilson. These two able brethren and others would not yield any true doctrine or acknowledge the supremacy of an association over churches. I heard Elds. Isaac Jones, J. P. Helms and C. L. Ross preach the same words as testified by Elder H. F. M'Ghee. I have heard Elder G. F. Dyer preach that fatalistic doctrine many times. I have heard several others preach and argue the same doctrine. It got so bad that we could not bear it any longer, and Elder M'Ghee drew up a resolution declaring nonfellowship for that doctrine. He, sister Fannie M'Ghee and myself signed the resolution and read it to the church. They made no comment but just ordered the clerk to erase our names from the church book, and no charge was made against us. Brother M'Ghee and myself then went and. joined Leatherwood Church on Confession of faith. Elder Jackson was then and is now pastor of that church. They would never allow us to defend ourselves, but always treated us with contempt and showed their hatred of us."    W. L: Foster.

Statement of Sister Fannie McGhee:-“The doctrine of the 'absolute predestination of all things' has been a bone of contention in this country for many years. I remember on one occasion at the home of my father, Elder John McGheen,-father said to Elder J. D. Cockran, 'If you don't quit preaching that doctrine (absolute predestination of all things) you are going to divide the churches.' Cockran's reply was, 'I long to see that day.' The division here was over doctrine and not any so-called disorder. My father was pastor of Canton Creek Church many years, and if he was living today, he would be standing with Elders J. T. Jackson and J. R. Wilson. They preach the same doctrine that my dear old father preached and loved so well."

Fannie L. McGhee.

Withdrawing from Heresy: "Whereas seeing that we the church at Canton Creek are divided over the doctrine of 'the absolute predestination of all things' and seeing that we the undersigned are not in fellowship with it and knowing that it is contrary to the holy word of God and also to the principles of the Baptist faith upon which the dear old church was founded and has been their rule of faith and practice down through the ages ever since the days of Christ and the apostles:-Therefore, we, the undersigned do claim to be Baptists of the same old faith and expect by, the grace of God to live and die in it, and also in obedience to the command of Christ to earnestly contend for the faith once delivered to the saints. We do now and here withdraw from those who believe the doctrine of 'the absolute predestination of all things' and we do now and here declare non-fellowship for the same and withdraw ourselves from this church.

    H. F. McGhee, W. L. Foster, Fannie L. McGhee.

FINDINGS OF COMMITTEE

(From the Primitive Baptist of June 1, 1925)

    The Mill, Lawyer Springs, High Hill, and Union Grove Churches, and all orderly Primitive Baptists who were present on April 11th, 1926 at Danville, Va., submit the following:    

1. We, your committee, find that the majority party of Danville Church has endorsed, affiliated with, tolerated, directly and in    directly, "the absolute predestination of all things whatsoever come to pass," and that their pastor is now and has been in fellowship and recognized and tolerated those who preach that heresy, and who contend that man is as passive in obedience as in regeneration, making the child of God an irresponsible machine. Their pastor serves Spray Church that has some in it that advocate that heresy, making their pastor guilty by toleration.

    2. We find that this heresy had been allowed preached in the Staunton River Association and tolerated by the majority, as they raised no objection, and that they tolerated those who preached it by allowing them to preach in their pulpits without objection to them or what they preached.    

3.  We find that Elders M. E. Petty and R. H. Pittman were not allowed to preach at the Staunton River Association in Danville, 1923, for opposing that heresy and that the majority party of Danville Church endorsed said act of the association.

4.  We find, further, that true Primitive Baptist preachers who preach, as our fathers did, what the Bible teaches on predestination and good works and obedience to the living children of God, have been mistreated and ignored by the Staunton River Association and the majority faction, by Danville Church tolerating the same.

5. We find, that Elder J. R. Wilson had all the way preached salvation wholly by grace, that he teaches all regenerated persons that it is their duty and privilege from a principle of love, wrought in them by the Spirit of God, to lovingly obey their Lord and King as living children (Heb. 12:7), and that God works the will in them and gives them the ability to perform and that they enjoy blessings in the sweet service of God that they can not enjoy in disobedience. They praise God for every blessing and feel that the chastisement for disobedience is just.

6. He preaches predestination as the Bible teaches (Rom. 8:29, 30; Eph. 1:5; II Tim. 1:9; John 15:6; Acts,13:48), and is     sound on all points of doctrine and is an  orderly gentleman, having a good report of them that are without.  He contends for the order contended for by all orthodox Primitive Baptists.

7.  We find that his sharp rebuke (Tit. 1:13) on the majority for changing an Article of Faith and for mistreating his brethren who opposed absolute predestination of all things was the cause of the majority denouncing him.

8.  We find that the majority hastily and rashly excluded Elder Wilson without labor or trail.  The civil courts give a man a fair and impartial trial before it convicts him.

9.  We find that the minority of the church stood with Elder Wilson against absolutism and the way sound orderly ministers had been treated, and they never were willing for Elder Wilson to be excluded and protested against the action of the majority.

10.  We find that the charge was for abusive language. He asked forgiveness for any harsh language if so considered and paid the debt.  The moderator wanted him to correct a statement made about him in the papers, which he did.  Elder Wilson paid the debt in full.  The majority refused to accept it.  But we find the doctrine of absolute predestination of all things was the origin and cause of the trouble.

11.  We find Elder Wilson and the minority part of Danville Church to be sound, orthodox, orderly Primitive Baptists.

12.  We find the majority are unforgiving; refused to forgive Elder Wilson; and that they have rejected all labor from sister churches who have lovingly gone there and labored for peace. We, therefore, declare the majority faction of Danville Church to be in a state of gross disorder for ignoring gospel labor and refusing to hear sister churches; for refusing to forgive, as the Scriptures direct, when confessions were made; in disorder for fellowshipping and tolerating those who advocated fatalism, etc. for rashly excluding without any gospel labor; for excluding without the vote of the minority who protested.

13.  We find that Elder Wilson was illegally excluded, for he had a right, as a gospel minister, to rebuke them sharply (Tit. 1:13) for tolerating such heresy and then condemning true servants of God.

14.  We find the order in doctrine and practice to be with the minority of Danville Church who have stood for orthodox principles all the way, and have been and are yet willing for their faith and practice to be investigated; and if questioned, they are willing to jointly call a council of our most talented brethren in faith and practice and let them investigate the majority and minority and say who is standing for the doctrine and practice of the Primitive Baptist Church and laboring in love for peace, and who are entitled to be recognized as Danville Church.  

Signed:  Elder J. M. Bagwell, Moderator; H. M. Baucom, Clerk, W. A. Chaney, J. H. Hawker, A. J. Terry, W. M. Clonts, R. G. Hared, S. D. Outen, F. P. Dees, C. H. White.

SOME LETTERS AND EXTRACTS

(Original Letters on File)

(Elder J. F. Spangler to W. L. Parker-before Bro. Parker came out of Danville majority party).

W. L. Parker

Dear Brother in Christ: Your letter to hand stating that you understand that J. R. Wilson is coming back next meeting to surrender to Danville Church also, that old Mill Church was coming to rescind her act against Danville. Now you all put on your studying caps. They have a purpose in it and we don't know just what it is, and I suspect he had to lay down the care of Lawyer Springs Church. Now my advice to you all is to be thinking over this matter. It is up to you now what you do with him. But my advice is that if he and Mill Church comes back in a way that you will have to forgive them, make them sign up their acknowledgments, and if you all forgive him, he then will have to straighten up with me some.

Your brother in hope.

Cascade, Va.    J. F. Spangler.

Elder Wilson to Brother Parker

(Let the reader remember that Bro. W. L. Parker, was at one time lined up with the absoluters and opposing Elder Wilson. Here are some extracts from letters written to Bro. Parker by Bro. Wilson):

Mr. W. L. Parker-    

Precious Brother in Christ: Your letter did me lots of good in soul. I could hardly keep the tears back while reading it. I just wanted to take you by the hand and tell you yes, my dear brother, I freely forgive you of all of your errors and blot them from my mind, and I truly hope to have your prayers and fellowship what few days we sojourn here on this earth. I know I have said hard things about you. I am very sorry for it and I truly hope you will forgive me and let's be brethren indeed and in truth. I hold no personal matter against anyone; but I have stood, by the help of the good Lord, for principles that are dearer to me than life. I feel that you did a good deed when you withdrew from that disorder. I feel, as you say, that it makes no difference what people say about us. If we suffer with the dear Saviour we hope to live with him and his dear saints in glory. May God bless you. Pray for me.

Yours in love and fellowship.            J. R. Wilson.

Another Letter

Mr. W. L. Parker

My precious brother in Christ: I was made to rejoice in soul to hear from you again. Your letters to me are as sweet messages from a far off land of blissful peace. I want to see you. I am so sorry that you were deprived of hearing the sweet gospel as proclaimed by our dear brother Elder R. O. Raulston. I do hope you can be with us in the union meeting. We feel like it would help us greatly. I want you to know that you have friends in Danville. I feel so unworthy of the fellowship of God's humble poor, but I love them. I hope I am a child of God. I can't know it. I am so sinful in my nature. Can it be true that I am born of God and called to the high calling of the ministry? If so, I want to make my calling and election sure by giving all diligence. Pray for me.

Yours in love.    J. R. Wilson.

Elder Daily to W. L. Parker

Dear Bro. Parker: Yours received asking me for a statement concerning Eld. J. R. Wilson's record while a member of our church here. I was a member when he joined and know his standing while a member of this church. I know of no one with a cleaner record than he had, and as to a serious charge being placed against him here, nothing could be farther from the truth. In fact no charge of any nature was ever placed against him by our church, and I have never heard any member of our church speak evil of him. On the contrary he was held in high esteem by them and a11 of the churches of our faith and order in this part of the country. I do not know what object Elder Schenk had in giving out a report that he had a serious charge against him while here. Elder Schenk's church took action against him after his return from the south and now he (Eld. Schenk) is not recognized among, any of our churches.

I can prove every statement I make here if necessary.

    Yours in gospel bonds.

Indianapolis, Ind.            Earl Daily.

Eld. S. Hassell to W. L. Parker (May 19, 1925)

I think that the Danville Church, for the satisfaction of the brethren of other churches, should have given the reason for rescinding, at her conference last February her action at her December and January conferences. Such a course is very strange, and tends to continue and spread the division already begun among Primitive Baptists, and to lead to confusion, of which God is not the author. As I have written Elders Lester and Pittman, if a division cannot be avoided without a council, let a council of our wisest, most gracious, gifted, and informed brethren be called to hear and consider the whole case, and to advise as to the best course to be pursued.  

The Bible, doctrine of predestination should not be so stated as to make our Most Holy God, in any sense, the cause of sin; and, while the whole world is against us, we should not bite, consume, and devour one another by unprofitable subverting and unwholesome contentions on the deep doctrine of predestination, which is not comprehended by any finite mind thus proving our pride and carnality, and our willingness to sacrifice the church of God to a humanly invented phrase.

Yours in love.    

Williamston, N. C.                                    Sylvester Hassell

From Elder E. Barker

    It is a fact that the theory of the absolute predestination of all things, no punishment for the wicked, and other like doctrines are just as false as can be, and has caused strife and division. But a small percent go that way, following such leaders who rise up to draw away disciples after them. Let them alone, Elder Wilson is right in having no fellowship for that doctrine. I don't like to see it in print nor hear it from the pulpit. Some of the churches in my country have excluded some preachers for preaching it. Yes, there is more than election and predestination taught in the Bible.  Adam disobeyed God's law and went down of his own volition. God did not predestinate that he should sin. He did not give _ him a law that he could not. Keep.  God's children in this day can do what God in His word has commanded. "Fear God and keep His Commandments for this is the whole duty of man." Let them obey and practice it in their every day life.

Klondike, Tenn.                        E. Barker.

Some Efforts for Peace made by Lawyer Springs Church, North     Carolina, Anson County.

We, the Primitive Baptist Church of Christ, as we hope, at Lawyer Springs, to our sister church at Danville, Virginia, Greeting—

Dear brethren, we have as pastor of our church Elder J. R. Wilson, who comes among us in a most orderly way and preaches the doctrine and true practice of the Primitive Baptists of this country, in fact, as it has been preached and believed ever since we were organized in our country.  

But we hear some complaints from brethren of sister associations concerning the trouble between Elder Wilson and the church at Danville, and this is our earnest plea to you to know if there has been any reasonable labor bestowed to restore peace and fellowship between Eld. Wilson and the brethren and sisters of your church and the Mill Church, where we understand he now holds membership? Would you dear brethren, agree for Elder Wilson and messengers sent by Mill Church to come before your body in regular conference and seek a reconciliation and restore peace and fellowship? If so, will you please notify us of such willingness, and also notify Eld. Wilson and the Mill Church?    

Dear brethren, we desire peace if possible, and we believe this can come if no doctrinal issue .is involved in this trouble.  

Done by the church in conference this Oct. 18, 1924.

    H.M. Baucom, Church Clerk, Eld, W. C. Edwards, Mod. Protem,

Edwin C. Jones and J. W. Jones , Deacons.

    (Remarks:--This effort for peace failed).

Another Appeal from Lawyer Springs

Supplement to message formulated by the church at Lawyer Springs to the churches at Danville and Mill on October 18, 1924:

Since the trouble between the Danville Church and the Mill Church and Elder J. R. Wilson is of general interest to the Primitive Baptists, and since we desire that all of the parties connected with it be saved, we think that the ablest men in the church, and men remote from the trouble, men versed in discipline and free from extremes should be invited by both factions to attend a peace conference between the two parties before whom all of the facts pertaining to the trouble should be related and then able ministers, acting in an advisory capacity, should be frank to point out any errors or wrongs done by either or both parties, and then the erring party or parties should then and there freely and publicly acknowledge their wrongs, and ask the aggrieved party to forgive them, and the aggrieved party should in the same spirit forgive the erring ones.  

We suggest that the Danville Church and Mill Church and Elder Wilson invite the churches of the membership of Elders Sylvester Hassell, P. G. Lester, C. H. Cayce, R. H. Pittman and Lee Hanks to send those ministers for the purpose above mentioned.  Thus your would have the editors of our three leading papers and the two best historians in our church, thoroughly representative men.  The Danville Church can, with propriety, ask Church to agree with her in asking these men to sit with her in conference, and the Mill Church in like manner asks the Danville Church to agree to same.

We feel sure that these ministers then, with the consent of their respective churches, would gladly render the gracious service.

Done by the Lawyer Springs Church in conference this Nov. 1, 1924.  J. W. Jones, Mod. And Deacon, H. M. Baucom, C. C., E. C. Jones, Deacon.

(Remarks:--Could a fairer proposition be made?   But no agreement could be reached with Danville Church).

H. M. Baucom to W. L. Parker

Very Dear Brother:--After reading your noble article in a late issue of The Primitive Baptist I could not refrain from writing you and telling you how much I appreciate the Christian spirit manifested in the same.  How good! And so Christ-like to see a brother, when he sees that he has done wrong, confess his wrong and ask forgiveness; and oh! How good it is for those who feel that they have been wronged to freely and fully forgive those who have wronged them when asked to do so in a spirit of love.  And if one has not a forgiving spirit, and will not forgive, such an one’s condition is portrayed in Matt. 18:23-35.

We are told in holy writ that the Lord will not leave Himself without a witness, and I believe that these witnesses will earnestly contend for the faith and true order of God's house at the hazard of their lives. I am so glad to know that even now there are a few that love mercy and can look over their brethren for good, for if we have not charity we are nothing. And if we worship God at all we must worship Him in spirit and truth, and if I know my poor heart I desire to glorify Him in my body and spirit both of which are His.  

I heard about your cast-down condition. Dear brother, this is the fruit of the spirit. Oh, that we could all get down to the feet of our brethren and confess our wrongs one to another as you have done, and forgive one another as little children of the kingdom! Then peace would reign and love would flow from breast to breast, and joy from heart to heart.

I feel that the labor of Brother Wilson and the Mill Church and the churches of Lawyer Springs, Union Grove and High Hill was a labor of love, and I believe the Lord recognized this labor, for it was based on the teachings of 'His word, and my conscience is clear in regard to it.

If Danville would but just confess her wrongs and thus restore peace and fellowship how pleasant it would be. We cannot worship Him neither can we pray while our hearts are set to do evil. A fountain cannot send forth both sweet and bitter water at the same time.

Brother Parker, you do not owe us anything down here. We have freely forgiven you. You have done the best thing--confessed your wrong, and oh, the joy among God's people when one comes out of error to the light. More joy in heaven over one sinner that repents than over ninety and nine that need no repentance.

I have known all the while since I made my first visit to Danvil1e, at their February meeting, that the doctrine was the real issue. Oh, that God's people would search His word, learn His will toward man, and do it! But we can never inherit this goodly estate while we are carnally minded-walking in the counsel of the ungodly. The christian spirit is full of love, mercy, pity, patience, of long forbearance and easy to be entreated. In love. H. M. Baucom.

(Remarks:-A prominent Baptist and consistent laborer for peace).

Deacon Jones to W. L. Parker

Deacon J. W. Jones, clerk of the Bear Creek Association, is reputed to be one of the best disciplinarians in the church. The following extracts are copied from letters written by him to Bro. W. L, Parker:

"It is such a great pity that men of extreme views should so dominate affairs as to partly, at least, make void the efforts of conservative and faithful brethren. Conditions have been, to say the least, chaotic, and, as always is the case when wide distress is on hand some inconsistencies have crept in to keep good brethren apart, but usually in such cases justice, common sense, and reason will set in and prevail. I am hoping so much that conditions can assume a normal attitude and that yet truth and righteousness may be enthroned and we all settle down again in love, peace and sweet fellowship. As you say we should, and could if we would, come to terms and cease strife and confusion. We must not consult our vain flesh, but be guided by the unction of the Holy Spirit.  0 that we all could meet on common grounds and just be little children together in love. Thirty-eight years ago I joined the dear Primitive Baptists and in those days peace and love seemed to be dominant among them, and the troubles of this day and time were undreamed of. O! that our God would renew in us a clean heart and a right spirit.

We had a fine, good meeting at Lawyer Springs last Saturday and Sunday. Elders Bagwell and Wilson were both with us. Elder Wilson was reinstated as pastor of our church. Two young men joined by experience and were baptized by Bro. Wilson. The meeting house would not hold the large congregation. I notice a long communication in the latest issue of The Landmark from the pen of Elder P. G. Lester. If he had been using the perscription he offers for others it would have been much better for him and all concerned. If he only knew it he met himself several times coming back. Also I see in same paper where Elder L. H. Hardy is defending Elder Ben Martin. If the people at Danville had acted as Elder Hardy suggested about forgiving Brother Martin there would not have been any division. All possible efforts were put forward to avoid a division, but their attitude showed all too plain they did not want peace on any just terms, and they will surely reap what they have sown. I yet feel so sorry they did not see fit to do right, but I absolutely am clear of doing them any wrong and have a clear conscience,--having labored and admonished and plead for the right course as long as there was any hope._ I am anxious to know what they are doing, or trying to do, under present circumstances and conditions. It is so strange that good people will get so far out of the way, but the evil spirit is always ready to thwart truth and righteousness at every opportunity, and when we go wrong there is not much telling when trouble will end.”

"I am much convinced that absolutism is a God-dishonoring doctrine, and always where you find it you find trouble, and you had as well try to push down a thick rock wall as to try to have peace with characters who preach this heresy. It is most unreasonable, and nothing reasonable can result from its teachings."

"I had been much cast down in feelings with doubts and fears, but, when I received the good news from Brother Hanks telling me of his dream or vision I seemed to be renewed in spirit and realized fresh courage.  The tears flowed freely and I am yet strengthened.  The Lord is, and has been so wonderfully good and merciful to His people and to see many of them show so little appreciation and concern often causes me heartfelt sorrow. It seems peculiarly strange to me that any of the beneficiaries of such great favor should be so cold and hard hearted as to strive and contend over matters which should not enter their minds. We should love and cherish and look over each other for good and not for evil. Years ago when I was much younger than I am now there was no such strife among Primitive Baptists. They would meet, at general or associational meetings and all huddle up close together and tell their experiences and sing the sweet songs of Zion amidst rejoicing and the tears would flow freely when they had to part: I now look back to such times and seasons and feel that such are oases along the journey of life. Oh, for an awakening and a return to such again! Nothing less than the pure love of God shed abroad in our hearts, and the simple obedience required of us will bring again this happy condition. So many have sown to the flesh and are reaping corruption. I would to God this was not so.

Such a pity it is that all of our people are not open minded and seeking facts instead of running after every little whirlwind and phantom of vaguery prompted by prejudice and Satan. You study propositions from their true angles and find facts and stand by them. A student along these lines get many rebuffs, but for the .labors and efforts such as you and some others have expended many things would never be brought to light. Sometimes my courage in the face of so much opposition, strife and confusion is nearly destroyed, but absolutely I cannot find a place nor a time to ground arms and quit, and if God will bless me in coming days as in the past I want to still contend for truth and righteousness, and proper order in His kingdom here on earth. I understand that a goodly number of the brethren of sister churches expect to make an effort to line up with us on matters concerning recent events in our and your section. There is no doubt but what Elder McMillan will vigorously oppose such a move, but it is hoped that he cannot longer dominate the action favorable to us and the great body of Baptists of the country." "You see the absoluters are falling out among themselves, and no wonder, for men capable of advocating such stuff are also capable of the things you mentioned, and many more as their theory seems to license men to do anything their wicked minds might conceive of. My dear brother, the true people of God must stand together against such, and the sooner we can rid our churches of such disorder and heresy the sooner will peace and fellowship be restored and then Zion will again travail and bring forth sons and daughters to honor and glorify our God.

Some of the men responsible for our distressed condition are very treacherous, while others no doubt have been caught in the net unawares, but nevertheless we are up against a condition, and mere theory will not heal the wounds. Some drastic and efficacious remedy must be administered or the disease will destroy the organic life of sound bodies. Let us pray' the Lord to deliver us from the hands of ungodly men.

Let me hear of your progress.  I am receiving a number of letters endorsing my poor writings for the papers.  These responses are a comfort to me.  The Lord bears me witness of my sincere desires to do right and to be fair and reasonable with His people, and when men will not hear admonition, nor forgive an erring brother, we cannot but become suspicious of their sincerity and Christianity.  The Lord’s people are supposed to be meek and humble, and to find pleasure in obedience to the precepts and ordinances of the house of God.”

“It does seem to me that a council of able ministers, worthy deacons, and good brethren should be able to formulate or come to some basis of settlement where all reasonable minded and peace loving Baptists could unite and again live in peace and fellowship.  I feel sure it is necessary for such a meeting to be in the proper spirit and all, when shown they have been in error, to acknowledge same and ask forgiveness of those trespassed against.  If those opposing us are desirous of doing the right thing, do not refuse them the opportunity.  No harshness, prejudices or jealousy should be allowed to enter any such meeting.  I only offer these suggestions prompted, I hope, by the good spirit.  Indeed it is high time for something to be done and published so our people in general may know how to act toward all concerned.  Yours with sincere love.

Peachland, N. C.         J. W. Jones

Some of the Facts

We will now reproduce Elder J. T. Jackson’s article as published in the papers June 15, 1924.  We feel sure that he has ably set forth the true doctrine, of the Bible and of true Primitive Baptists.  Here it is entitled:--

“Some of the Facts”

“In sending forth this statement of the facts causing the sad division among the Primitive Baptists of Virginia (the southwest section of the state) we are actuated by no other motive than for the good of the cause and the glory of God.  We shall strive not to cast slurs upon our erring brethren, but shall rebuke in love.  In a few instances we may seem to be caustic, but the justice of the remarks will be apparent.

In 1922 Elder P. J. Washburn was appointed by the Pig River Association to write the circular letter.  Elder Washburn wrote a most excellent letter as follows:

The Circular Letter

“I feel my inability to preach or write anything that would be of any comfort or benefit to God’s precious children, for in my flesh dwells no good thing, neither in any man when left to the power and will of the flesh able to perform one spiritual act or to have one spiritual thought. Therefore I greatly desire that the gracious God of every good gift and every blessing and of every salvation may guide and direct my mind that I may write things that make for peace in Zion.  

‘Be ye therefore followers of God as dear children; and walk in love as Christ also hath loved us and hath given Himself for us an offering and sacrifice to God for a sweet smelling savor.'--Eph. 5:12. Dear brethren, when we follow Jesus we have peace. The fruit of the Spirit is love and peace. When we follow Him we bear the fruits of the Spirit. But can we do this without the Spirit. 'If any man hath not the Spirit of God he is none of His.’ ‘Without me ye can do nothing,’ but ‘I can do all things through Christ that strengtheneth me.' Phil. 4:13.  

Brethren, is it possible that the apostle gave commands or admonitions when there was no way of obeying? Have such admonitions become unprofitable to the children of God when the Spirit of God works in them to will and to do?*  He works in us the will and the ability to do, and when we are following that inward teaching then we are working out our own salvation by an orderly walk and Godly conversation. Then we have peace with God and with each other. In this kind of walk we are contending for the doctrine once delivered to the saints. When doing this both by walk and talk then we have the benefits of our 'common salvation.'

But that 'eternal salvation' was worked out for us when there was none of us (Heb. 5:9; Eph. 1:3-12). It was finished and complete in and by Christ and can not be altered or changed; therefore we do not have to work this salvation out, for it was finished on the Roman cross. But, dear brethren, be careful to maintain good works for necessary uses, for they are good and profitable unto men while here in time (Tit. 3:8): I am not contending that our good works will do us any good in eternity.  I understand these good works to be the fruit of the Spirit in us and when we are walking in this way we have the benefits and God has the glory. Then we are following God as dear children, bought, cleansed and justified by the blood of Christ in an eternal sense and justified in time by our works when we are following the Spirit and walking by faith.

As this is my first circular letter I hope you will look over errors and mistakes. Brethren, pray for one another and live in peace.

Your unworthy brother saved by grace if saved at all."

Martinsville, Va.     .    P. J. Washburn.

Remarks: Eld. Washburn should receive the commendation and encouragement of his brethren. Though some object to this circular letter, it is in harmony with the Bible and will be received by nine tenths of the Baptists of Primitive faith everywhere.-R. H. P. in Zion's Advocate."    

“The association found fault, as they claimed, with the letter. At the next session of the body Leatherwood, Martinsville and Camp Branch Churches sent messengers, instructing them to demand that the letter be read in the association so the whole body could hear it and judge upon its merits.  This letter had been acted upon in the former session by the committee appointed by moderator, and the association had blindly accepted the advice of the committee.  A council meeting was held in the afternoon of May 6, 1926, at which meeting it was stated that ‘the letter was not tabled because of the doctrine, but because of agitations disturbing the brethren.’—Association Minutes of May 6, 1922.  Examine, dear reader, this letter closely and you will find that no question of a confusing character is set forth.  Then it is apparent, after subsequent events, that IT WAS THE DOCTRINE.  Who ever heard before that it was a violation of God’s law, that it was disturbing to the church, to agitate the truth.

We who support Elder Washburn agreed with the body to quit using the expression or phrase ‘time salvation,’ and they agreed to quit using the expression ‘the absolute predestination of all things.’  They kept this agreement until Sunday, May 7—just one day.  A visiting elder loudly proclaimed ‘the predestination of all things,’ with the prefix ‘absolute,’ declaring that Webster said ‘absolute’ meant ‘certain, sure,’ and he wanted a predestination that was sure.  We have only used the expression or phrase ‘time salvation’ since the above agreement was made in defending our position, it being forced upon us by our accusers.  We are stating frankly that we find no fault with the phrase, because the brethren clearly set forth their meaning of the phrase, which is ‘salvation from error, false doctrine, afflictions, misery, persecutions, perplexities, disasters, calamities, adversities, temptations, etc.,’ in obedience to the commands of our Lord.  He who would deny this has either forgotten God or never knew Him in the beauty of obedience.  

The matter rocked along this way until about Dec., 1922, when after many false accusations and charges that we had departed from the faith, I turned over an article to the Gospel Messenger and The Primitive Baptist for publication which I had been holding several months.  This article has been read wherever those papers are circulated, and has been endorsed, and is yet endorsed, by the ablest Primitive Baptist ministers in the United States, as letters of endorsement in my possession will evidence.

At the spring session of the Pig River Association, May 5, 1923, the article was denounced, and a resolution of denunciation by the association was sent to Leatherwood Church.  The messengers stated to the church that the article was denounced because of harsh and ungodly expressions. Dear reader, please read that article again and note that I say in the article, ‘these arguments and questions may seem harsh and scathing but it is far from my mind to be either.’  Now does it not appear to you that if the association had been minded to be fair, that they could never have denounced the article because of harsh words, seeing that I had already made the 'statement that excluded harshness? Now please notice that Elder Washburn's circular letter was ‘not tabled because of the doctrine.’  There is not one expression in my article that conflicts with the doctrine as set forth in Elder Washburn's letter.  IF IT WAS NOT THE DOCTRINE, what was the cause of the denunciation? I voluntarily stated to Leatherwood Church that I did not intend to be harsh or to use ungodly words; if anyone was hurt because of some words that I gladly withdrew such words and begged forgiveness of anyone who was hurt because of the words; and that I would publish an acknowledgment in both the Gospel Messenger and The Primitive Baptist, which acknowledgment I then wrote and read to the church. Leatherwood Church was satisfied with my statement, with the exception of three members who demanded a withdrawal of the entire article. I said that I would live by the doctrine as set forth in my article, and would die by it. This was May 26, 1923, and until Oct. 27, 1923, the church labored with these three members to save them from exclusion. They tenaciously held to the position that I must satisfy the association committee before they would be satisfied. I took the position that the association had no right to take this matter up in any way; that they were, by their act, usurping authority over the church, and that I was amendable to Leatherwood Church, and only to Leatherwood Church would I answer. The church sustained me, with the three dissenting.

At the fall session of the association (the Pig River) the following resolution of the standing committee was adopted by the association on Aug. 4, 1923, and we venture to say that not ten in the whole assembly knew what it was all about:

The Resolution

(A motion was carried to accept the advice of the Committee in reference to Leatherwood Church matter in regard to Eld. T. T. Jackson, as follows:

The Association at its May session having denounced the subject matter in a certain article or instrument of writing by Elder J. T. Jackson, and the church of his membership, to wit: the church at Leatherwood having failed to fully respect the judgment of the Association, the Association further denounce Eld. J. T. Jackson as an heretic and in disorder as respect the conduct of said communication and its promulgation and advise Leatherwood Church to deal with him as such.)

By even a casual glance at this resolution it can be seen that the spirit of associational domination of churches ruled the committee and the committee ruled the body, because this theory, that the association has this right, has been preached and practiced by this body so long that the majority have become afraid to speak against advice, so called, that they may offer.  A copy of this resolution, with some alterations in the association minutes was sent to Leatherwood Church, which was promptly tabled and an invitation sent out by publication in the Advocate and Messenger and The Primitive Baptist inviting any aggrieved church to bring her grievance to Leatherwood Church on Saturday, Oct. 27, 1923.  No one appeared on that day or any other day, with a grievance against the church or with a charge of heresy against me.  The matter was called up in conference as a matter of reference, and no complaint from any sister church was heard.  The matter was dropped for always, so far as this church was concerned.  The three members, John Adkins, William S. Minter and Sam Cole, were excluded after much labor with them, for contempt.  One of these, William S. Minter, who had all along demanded a withdrawal of the entire article in question, said just a few moments before his exclusion, ‘If Brother Jackson would only go before the committee of the association, the matter could be quickly settled, as only one or two little words needed explanation.’ Dear children of God, just notice he demanded the withdrawal of the entire article because of the doctrine, holding that only ‘one salvation’ was taught in the Bible, and that was eternal salvation, now saying in the last minute, ‘just one or two little words’ are wrong or need an explanation.  Another John Adkins when asked by me ‘Have you anything against me?’ replied, ‘No sir. When you satisfy the association you satisfy me.’ From this it can be and is seen, it does not matter what I believe or how I feel, just satisfy the bosses and you satisfy me.’”  Associational Supremacy.  We endorse associations as worshiping bodies and to keep up a chain of correspondence among churches, but we unhesitatingly denounce as unscriptural the proceedings of the Pig River Association.  

Another matter just here. Before the exclusion of three members of Leatherwood Church named above, one of them, William S. Minter, had Elder Burgess of Camp Branch Church, to draw up a petition asking all who stood by the ‘old doctrine’ (when in truth their idea is new) to sign it.  About twenty-four, as near as we can learn, signed the paper before suspicion arose as to the intent of the petition.  Some of these have said that it was falsely represented to them. After the exclusion of these three members Elders Randolph Purdue, moderator of the association, G. F. Dyer, J. E. Burgess, R. L. Winfield and others met at the Dyer school house, about one fourth of a mile from Leatherwood Church, and took these three excluded members, together with the names on the petition (the majority of those who signed the petition were not there), and constituted what they called Leatherwood Church.  Now we appeal to all peace-loving, all true Bible Baptists, to judge the order. Not one ever came to us with a grievance or charge. Not one ever tried to get our views, and if we were in error to save us from the error. NO LABOR OF LOVE WAS BESTOWED if we were in error. No effort was made to avoid a division, and it is evident that a division was premeditated by them. The OFFENSE has come-and “THE SIN LIVETH AT THEIR DOOR."

Why did they refuse to come to us with a charge? Just because they knew they could not sustain the charge against me. The whole matter sifted down is just this: "Draw these fellows (Jackson and Washburn) before the rulers for they trouble our city (association)." See Acts 16:20, 21; also 17:6. If they cannot be brought before the rulers so that they could be bound (mouth shut) and cast into prison, just kill them (cut them off). We will also call attention to the fact that we withdrew from the association on Saturday before the fourth Sunday in March, 1924. The association did not meet until Friday before the first Sunday in May, 1924.

From May 26, 1923 until they organized a "something" at the Dyer school house Jan. 12, 1924, we not only were ready but willing to answer any church as to our acts, and I not only stood ready but invited an exchange of views touching the doctrine in my article, and was willing to be excluded if, after they proved me in error I refused to retract.

Could a more Scriptural or reasonable course be pursued by any one? We invite brethren everywhere to come and behold our order or take these facts as set forth (which our accusers will not dare to deny) and judge us accordingly.

Now they are claiming that there is not enough difference in the doctrine to cause a division, but it is Elder Wilson's disorder that caused the division. Let us ask, was it Elder Wilson's disorder that caused the rejection of Elder Washburn's circular letter written nearly two years before Eld. Wilson's so-called disorder was born? Was it Elder Wilson's disorder that caused the denunciation of Elder Jackson as an heretic one month before Elder Wilson's 'disorder' was born? Was it Elder Wilson's disorder that caused the Staunton River Association to denounce the article of faith as taken from Hassell's Church History as unscriptural, before Elder Wilson's so called disorder was born? Was it Elder Wilson's disorder that caused a portion of Danville Church to sign an agreement or have an understanding that they would exclude Elder Wilson at their next meeting for contempt, a week or more before Elder Wilson's so-called disorder was born? Was it Elder Wilson's disorder that caused Danville Church to "exclude" him and "his followers" without a conference? Was it Elder Wilson's disorder that caused Danville Church to change their charge of refusing to endorse the changing of the articles of faith to "contempt and abusive language," and later, in their circular, to plain "contempt?" Was it Elder Wilson's disorder that caused Canaan Church to refuse letters to two members that wanted to join Sugartree Church?  Was it Elder Wilson's disorder that caused a very prominent Elder to declare in Danville that Elders Hassell, Pittman, Hanks and others were Arminians? They clearly see what they have done and in sheer desperation they plead "it is not the "doctrine" for sympathy, thinking that through the name of as great an institution as the association they can retain their standing among the Primitive Baptists.

Thousands of brethren and sisters over this country know their tactics, because they have already had divisions with these same people, or with this same doctrine. Brethren, if preaching that God did not predestinate all sin and wickedness is heresy, then we are guilty. If they do not believe that He does predestinate all of these things why not leave off the prefix "absolute" and the suffix "all things" then we could begin to agree. If preaching that we should "save ourselves from this untoward generation," "take heed unto ourselves and the doctrine, for in doing this we save ourselves and them that hear us" is not eternal salvation is heresy, then we are guilty. If preaching that Joseph saved the lives of his people in the day of famine is not eternal salvation is heresy then we are guilty. If preaching that the "great salvation" wrought by Jonathan was a national salvation and not eternal salvation, is heresy, then we are guilty. If preaching these and many other salvations--that is, salvation from many things, is heresy, then we are guilty. If preaching and believing that "nothing is gained in obedience and nothing lost in disobedience," is Old Baptist doctrine, then we have never preached or believed Old Baptist doctrine. If the doctrine, "I know that many sweet little texts along the line of duty are found in the Bible, but we have no use for them,” is Old Baptist doctrine, then we have never been an Old Baptist. If preaching that Czolgosz was predestinated to kill President McKinley is Old Baptist doctrine, then we have never been an Old Baptist. If preaching that "the man who killed Dr. Phoff at Ferrum, Va., was the blessed man, because he only did that which God predestinated that he should do,;" that "Grant was predestinated to kill a man near Mountain Valley, Va., last year and the murder was predestinated" (the constable who delivered Grant to Sheriff Turner at Martinsville, Va., made this declaration to the officers, and he is considered "sound" by what is called the Pig River Association); that a man could not kill another unless it was predestinated that the gun would not fire (this was argued by one of their number at Canton Creek Church at the May, 1924, session of the association); that if a man breaks into your smokehouse and steals a side of meat, or breaks into your corn crib and steals a bushel of corn, he should not be dealt with, because God predestinated it; that "when God gets ready for one to join the church, He will make them come in," is Old Baptist doctrine we have never been an Old Baptist.

Allowing these doctrines to be preached and holding in fellowship those that teach these doctrines and calling them "sound Baptists" and condemning us for preaching duty and condemning the aforementioned doctrines is the cause of our division. When they charge us with preaching "a freedom of will doctrine" that embraces that alien sinner, or "a freedom of will doctrine" in any sense as they charge, they know that they are publishing a falsehood. They seem to be unable to distinguish between an attribute of God and an act of God. We hold that which is good is of the Lord; that which is sin is of the devil. We hold salvation is by grace whether eternal or in this time state; but we make a distinction between the given grace (Eph. 2: 6 to 9) and the found grace (Heb. 4: 16); yet we uncompromisingly declare that these salvations are of the Lord. We make a distinction in the will of God as revealed to us in His word, to-wit, His decretive will and His preceptive will. We hold that His attitude to holiness is CAUSATIVE; His attitude to sin is PERMISSIVE and OVER-RULING.

Leatherwood and Martinsville Churches, also several other churches in adjoining comities, would not accept above fatalistic doctrines, declared their withdrawal from such, and the two named churches withdrew from the Pig River Association in March, 1924, on the condition that the association recognize these excluded factions at the Dyer school house and the court house at Martinsville. These churches pointed out in their resolutions sent to the association that no effort had been made by them for peace even after our repeated efforts to get them to come to us and point out our errors, if we were in error. No church in the Pig River Association had by an act of conference passed upon our order or disorder or sent any recommendations to the association affecting us in any way, but left the matter entirely to the association, as a ruling body over the churches, to deal with us as they saw proper. We can prove every assertion here made, and they will not dare deny it.

The resolutions of these two churches were referred, as were the resolutions of the excluded faction of these two churches, to the committee appointed by the moderator. We had no opportunity to defend ourselves. The committee was composed of the MEN WHO SET UP THESE EXCLUDED FACTIONS AS CHURCHES.  Reader, please notice, men appointed by an unscriptural organization to sit in judgment upon churches, and that COMMITTEE WERE MEN WHO HAD, SEVERAL.MONTHS AGO, SET UP these excluded factions as churches. Is that order? Will our brethren throughout the United States submit to and recognize such acts as orderly? We do not believe they will.

This committee met at night and held their session behind closed doors and the curtains over the windows were pulled down.  We do not go so far as to charge that this was a secret meeting and the act of closing the doors was to keep us out, but we do say that the act was not Scriptural and had every appearance of unfairness and “steam rollers” at secret work.  Elders P. J. Washburn, H. F. McGhee and I remained at the house until late in the night, and as we were not called we concluded that we would not be called and we went home with Elder McGhee and spent the night. We certainly had every reason to believe that no fairness was in the meeting.  There is no question as to the un-baptistic and unscriptural manner and proceedings of the committee and of the body.  The committee reported that they found the excluded factions in order, and they were seated by the vote of the body. We all knew that would be their findings.  Had they not decided months before this meeting that the excluded factions were “orderly?”  The action of this committee was but a farce.  Had not this committee found them “orderly” several months ago, when they learned that they believed in extreme predestination and “only one salvation”?

Allow us to repeat, this committee were the men who set up these excluded factions as orderly bodies, and they alone were to sit in judgment with two others that held the same views, to judge between the work of two Primitive Baptist Churches in peace and order, and their own ungodly acts!

In my article published in the Gospel Messenger, Feb. 1, 1923, and The Primitive Baptist of March 1, 1923, I charged them with believing and preaching a doctrine that placed the regenerated character under a physical law, as machines, and not under a low to Christ.  This they have bitterly denied, and brought many false accusations against me secretly; but, mark you, THEY NEVER BROUGHT ANY CHARGE TO MY CHURCH AGAINST ME.  On Sunday at the Pig River Association, May 4, 1924, J. W. Wyatt declared in the pulpit that we were “like a graphophone”—no music in us, no preaching in us, no praying in us, it was all on the record.  When the graphophone was wound up, the record put on and the needle placed on the record the music, preaching or praying would come out.”  Now who has made a false representation?  Say again you were misrepresented, if you can.  In the introductory sermon by J. F. Good he said, “I want to be submissive to the association.  It is not according to my will that I am here, but according to God’s will.  I had NO WILL IN THE MATTER.”  We will not offer comment on these words, but will leave it to our readers.  At this association T. M. Stanley, who was excluded from orderly Baptists nearly four years ago, was recognized as orderly because he said, “we are fighting the same things in the Bear Creek Association of North Carolina, as you are fighting.”  It is known to all that the Bear Creek Association is an orderly body and is recognized as such by Baptists everywhere. They have endorsed us, so have other bodies that sit with them in an association capacity.

Brethren, if their acts which we have truthfully set forth in this article is the order as has been held to by the dear old church all along, we do not care for such order and will have none of it.

 I challenged Hutchens or any of his crowd to debate with me. He refused, saying that "nothing would be gained by a debate." We told him that we felt sure that was his feelings about the matter. They well know that when the searchlight of truth is turned on their position, that their rottenness will be revealed.

Brethren, in conclusion let us beseech you to pray for us and visit us. We are sure that we are preaching the same doctrine that over ninety per cent of the dear Old Baptists love and are standing upon today. We hold to the London Confession of Faith, the Resolutions and appendix to this confession by the Fulton meeting in 1900, the Black Rock Address, and we will have no innovations or institutions of men.    

We are contented with the old way, the Bible way. May God keep us and save us from false doctrines.  If we are in error, please labor with us to save us from error. We want to be right. May the Lord bless poor Zion.  Your weak servant, if one at all.

Rt. 1, Martinsvi1le, Va.    .J. T. Jackson.

SOME PRINCIPLES QUOTED

Here we quote a few of the principles upon which many orderly associations of the South-Alabama, Georgia, Texas, etc. are constituted. They will not tolerate associational authority over the churches because it is unscriptural:

Hillabee:-"No act of this association shall be binding on the churches."    

Flint River:-"The association shall have no power to lord it over God's heritage, nor infringe on the internal rights of any church."

Texas Associations:-It is also understood that no church on becoming a member of this association parts with or surrenders any of her rights, privileges, duties, or responsibilities given her by the Great Head of the Church and made binding on her in the New Testament."

Choctawhatchce:-"We declare that each church is a sovereign fully clothed by the Great Head of the Church with authority to execute gospel discipline and cannot transmit its business to any other body for consideration and final judgment. Therefore, we, as an association, declare we will not receive from any church disciplinary questions to be discussed or adjusted."

Mt. Zion:-"The association shall have no power to lord it o'er God's heritage or to infringe on any of the internal rights of the churches."

Wetumpka:-"No act of the association shall be binding on the churches, but it shall be its duty to give best advice in matters of difficulty, and endeavor to preserve the union of the churches.”

More could be given but these are sufficient to show that orderly Primitive Baptist Associations do not claim any right as a higher court to rule churches.  All who are at all informed know that there is no Scriptural authority for such.

Here now are some more sayings and writings (taken at random) of the absoluters:-

"I would as soon borrow from anything else as the Bible. The man that thinks he can improve his preaching by studying the Bible is nothing more than a fool." Elder Allen (a brother to the boys who shot up the Hillsville, Va. court.)    

MORE ABSOLUTISM FROM THEIR OWN PAPER

"While I believe with all my heart and mind and strength what is called the doctrine of the absolute predestination of all things whatsoever come to pass; I want it clearly understood that I do not in the least believe that God ever prompted, inclined or caused anyone to commit sin, yet I do believe that God is the first great and grand cause of all causes, and creatures are secondary causes of secondary events, under His control, but not under His promptings at all times, for we are very often prompted by a wicked spirit . . . Now I believe that God absolutely predestinated, determined, decreed and appointed all things, times, events and occurrences that come to pass, and so rules and controls them as seemeth good in His sight, and so directs them in a way they will redound to His glory. I know this is deep water. I view Adam a figure of Christ, and Adam's existence and sphere that he filled was as much predestinated, fixed in the mind, wisdom and purpose of God as was Christ's duration. God, so to speak, looked down through the channels of time, and moulded the chain of events from the morning of time, throughout in time and eternity, and there is no changing of that chain, for every link was forged and welded in the furnace of God's wisdom and purpose." Joseph Hill Bozeman, Tehuacana, Texas (In Lone Pilgrim, Feb., 1925.

Remarks by Eld. Hanks: "If this does not make God the author, cause and originator of all sin, wickedness, murder, and all lawlessness and leave the devil without an office, I fail to know what language means. It puts man under a physical law, destroys all accountability, ignores God's moral government over His creatures, and forever abolishes the commands and exhortations of the Bible and excuses the vile, ungodly criminals of the world, placing their devilish acts upon God as the first great cause that forged and welded all their abominable crimes by fate, and makes the vile criminal not blameworthy.  If God molded the chain of events, forged and welded all the links and the chain can not be changed, then it follows that Christ Jesus coming into the world to put away sin is a failure-failed to do what He came to do, as every link (sin and wickedness) was forged and welded in the chain; and if Christ had put away sin, He would have changed the chain; and the writer says it is forged, and welded by God the Father and can not be changed. Then it follows that Christ could not put away our sins, for by so doing He would destroy the chain; and according to the writer, Jesus Christ would have been working in opposition to God the Father, trying to destroy what the Father had forged and welded; the Holy Spirit could not regenerate the heart, for that was forged and welded a cage of unclean birds and a sink of sin, and the chain can not be changed. If the writer's position be true, every human being will go to hell, for sin can not reach heaven. The position of the advocates of the above theory is that sin is an essential link in the chain of salvation. Then if Christ put away sin, cleansed His people from their sins by His own blood, then He removed the essential link, destroyed the chain, and eternal condemnation would be the result for all the race, and the work of Jesus brought damnation instead of salvation. Then, if sin brings salvation, what brings death and damnation? The Bible teaches that sin is of the devil. Then, if sin brings salvation, the devil must be the prime factor in man's salvation. The Bible teaches that sin is the transgression of the law. Then if sin is the essential link in man's salvation-salvation upon that principle would be, conditional, conditioned upon man's disobedience, while the Armenian has salvation conditioned upon obedience. Both systems eliminate grace and are Christless. This doctrine is the doctrine of Mahomet, who believed the following:

"God's absolute decree and predestination both of good and evil. The orthodox doctrine is that whatever hath or shall come to pass in this world, whether good or bad, proceedeth entirely from the divine will, and is irrevocably fixed and recorded from all eternity in the preserved table; God having secretly predetermined not only the adverse and prosperous fortune of every person in this world, in the most minute particulars, but also his faith or infidelity, his obedience or disobedience, and consequently his everlasting woe or misery after death; which faith or predestination it is not possible by any foresight or wisdom to avoid."-Buck's Theological Dictionary, Page 333.  

It is indeed sad that professing Christians will espouse such a heathenish fatalistic doctrine, which is the most dangerous heresy. See what the Bible says: "Will ye steal, murder, and commit adultery, and swear falsely, and burn incense unto Baal, and walk after other gods whom ye know not; and come and stand before me in this house, which is called by my name, and say "We are delivered to do all these abominations?"--Jere. 7:9, 10. "They have built also the high places of Baal, to burn their sons with fire for burnt offerings unto Baal, which I commanded not, nor spake it neither came it into my mind."-(Jere. 19:5).

Not a prophet, the blessed Saviour, or any of the apostles ever used the word predestinate, except Paul, and then when he referred to our eternal salvation. (Rom. 8:29, 30; Eph. 1:5) The word absolute is not in the Bible. God's doctrine does not need any prefixes and suffixes. It is strong enough. Preaching what the Bible teaches has never divided our people, and never will. What concerns me is, am I predestinated to be conformed to the image of Christ? Ninety per cent of the people bearing our name will not accept Mohammedanism-absolute predestination of all things. Paul says, "He that is an heretic, after the first and second admonition, reject."-Titus 3:10. "If I or an angel from heaven preach any other gospel unto you than that ye have received, let him be accursed."-Gal. 1:9; Rom. 16:17; II John 7, 10, 11.

Elder G. Beebe, in Editorials of the Signs, vol.: