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Written by Elder David Montgomery   



The purpose of this study is not to cast stones on our past departed brethren, but to learn from their successes and failures.The twentieth century has witnessed many trials among the Primitive Baptists in Texas and we feel that by careful examination of them, we would hope that future troubles among our people will be avoided.

This page contains the text of what we shall refer to as "The Trumpet Baptist Declaration of 1946." Within this text, you will find hyperlinks to most of the documents, minutes, and other declarations that are mentioned. Additionally, there are links to other related material. It is our feeling, that by going through this document and carefully reading the associated material, the reader will better understand the events that occurred among the Texas Baptists in the first half of the twentieth century.

We present this information impartially. The reader must draw his or her own conclusions.




Doctrine And Order

Re-Affirmed By The

Primitive Baptists

(Known As Trumpet Baptists)


Texas And Elsewhere

in Two

General Assemblies

Held With

Laodicea Church

Fort Worth, Texas

August 27, 28 and October 30, 1946

    PB-ONLINE NOTE: It is recommended to the reader to view the "1926 General Address to All Baptists" before perusing this page.



Growing out of a suggestion made at a previous meeting of Primitive Baptists (known as Trumpet Baptists), the following messengers represented:


    Churches & Messengers


    Providence—Elder J. A. Webb, Elder L. L. Smith.

    Laodicea—Elder Gilbert Dalton, Elder C. R. McClure, Oran Dalton, R. T. Denman.


    Hopewell—O. E. Bunch, F. E. Bass.


    Lone Pilgrim—Elder Floyd Pittman, J. C. Phipps.


    Harmony—Elder W. D. Ramsey.

    Red River—Elder A. B. Hughes, E. R. Gilmore, G. S. Bunch.

    Bethlehem—J. M. Burns, G. T. Floyd.

    Macedonia—J. B. Edwards.


    Union—Elder Len Dalton.

    Sardis—E B. Hedgpeth, P. E. Gardner, J. W. Gardner.

    Lebanon—D. C. Smith, Joe Hamilton.

    Shiloh—Tom R. Cox.

    Bethany—Claud Hudspeth.

    Philadelphia—O. O. Lester, Cecil Huckabee.


    Bethel—Elder J. C. Morgan. Little Flock--George W. Evans. Salem--M. V. Dalton, John Lee. Ebenezer--Elder Lonnie Horn, G. C. Henthorn. Pilgrims Rest--Elder C. W. Derrick, W. A. Henderson, E. O. Jackson.


    Little Vine—Elder W. T. Jacks, B. L. Guess, W. E. Barron, D. G. King.

    San Antonio Church—Elder H. S. Ball, J. T. Ball.

    Orange Grove—J B. Pinson, B. A. Simpson, O. D. Guest.


    Friendship—Elder B. L. Huff.

    Holiday Creek—W. P. Saunders, W. A. Looney.

    Union—E N. Miracle, J.L. Tudor.


    Mount Olive—Elder S. F. Moore, Melvin Fowler, P. M. Hardage.

    Rock Springs—Elder J. P. Dale, J. C. Lee, J. I. Westmoreland.


    Valley Creek—W B. Dodgen.

    Lone Pilgrim—S L. Newsom, Cecil Lynch.


    First Primitive—Elder W. S. Smart.

    Mount Zion—Elder A. J. Roberts.


    Shiloh—N. O. Phillips.

    Hale Center—J. N. McWilliams, Wash Dalton.

    Lebanon—Elder P. J. Ausmus, C. H. Martin.

    Gomez—J. S. Morris, W. J. Carter.


    Paradise—Elder Woodrow Wilson.

    Mount Zion—Elder R H. Hammett.

    Friendship—Hamp Philmon.


    Harmony—M. S. Knighten.



    Elders H. G. Ball, J. C. Smart, E. C. Brown, L. D. Hill, L. A. Denton, L. Faught, Cy Denton, E. L. Kemp, J. B. Allen, P. L. Jones, J. A. Horn, R. V. Sarrels.


    The meeting was then organized by electing Elder Len Dalton moderator, and Elder C. R. McClure clerk.

    Prayer by Elder R. V. Sarrels.

    First, the former call for the other meeting was read as follows: "In as much as there is a growing agitation for a peace meeting of our churches with those who are termed Peace Baptists, and in as much as we feel hurt and confusion has perhaps already come and that more is sure to come unless something is done soon to prevent the reoccurrence of such things we whose names are signed below, suggest that a meeting be held by representatives of our churches to set forth principles and practices on which we can all agree to stand in all the appeals and agitation for such a peace meeting. We feel this is essential to the preservation of peace among ourselves.

    Elders Len Dalton, Gilbert Dalton, C. R. McClure, H. G. Ball, J. P. Dale, Brethren Roy T. Denman, Henry Scoggins, Lonnie Whittington, O. G. Dalton.

    Second, motion carried to read the minute of the previous meeting--minute read by Elder Gilbert Dalton. (See last pages of this pamphlet).

    Third, motion carried to hear the report of the Information Committee (Elders J. C. Morgan, Len Dalton, C. R. McClure) formerly appointed to gather information as to labor bestowed in the three former departures: on Absolutism, Wholeman Doctrine, and what is known as the Richards Trouble.

    Fourth, the information assembled by the Committee read as follows:

First, "As to Absolutism"

    We refer you to the Bonham Council that assembled in June 1902; brethren from fifty-four churches representing upwards of two thousand members. Minutes of the church leading up to the Council on page 232 in the Newman Church History and the findings of the Council on pages immediately following. This record shows that this heresy had been advocated for some time, and incidents in history show that men continued to advocate this doctrine. As to labor bestowed toward the member excluded at Harmony church at Bonham, the record is indefinite except that the question lingered for several conferences and the Council sustained the action of Harmony church in her withdrawal from the member, Bro. Martin Davis, who advocated Absolutism and publicly confessed to believe it. Further we learn that Bethlehem church in Knox County did labor with Little Flock Church No. 2 in Knox County, Texas, by a committee for receiving and bidding Godspeed to men that were not of us (Absoluters) and withdrew fellowship in 1904.

    (After the decision of the Bonham Council was rendered we learn that in the Ft. Worth Council in October of the same year, Elder J. H. Fisher united with Elder J. C. Sikes and others avowing the "Predestination of God in all things." reference: minute of the Ft. Worth Council click to read the minutes of this council.)


 Second, "As to the Whole Man Question"

(click to read further explanation of this heresy by Elder R. A. Biggs. Also, click here for further explanation)

    As far as we have been able to learn, the first official incident was at New Hope church in Fannin County, Texas, where a Council or investigation was held in that church Oct. 28, 1911. Five churches or more were represented in this Council, and from the record, and decision of these churches, it is known that the Wholeman Doctrine had been advocated, and the minority, who had opposed the heresy and had been excluded were recognized as the church. Then within a few years Elder J. S. Newman advocated what was believed by many to be the Wholeman Doctrine. In the confusion caused by this, his home church (Mineral Springs) wrote a letter to the church at San Antonio over which a difference grew in San Antonio church finally to a division.

    After the division came in San Antonio Church, and before the San Antonio Council, Elder Blackwell and those with him invited Sabinal and Yancy churches to come and make a complete investigation; said they were ready any time they could come. A committee was sent by these churches, investigated Elder Webb and those with him. But when they met with Elder Blackwell and those with him, they were told by Elder Blackwell they had declined to be investigated. The committee informed them they had received their letter inviting them to come, but they still refused.

    Points observed in the San Antonio Council that was called by both sides:

    That San Antonio church was right in insisting that if Mineral Springs church held any grievance against San Antonio church, she (M. S. church) should herself go to San Antonio church with it.

    That the church was in order to receive Brother Harmon into their midst.

    That the objections of Elder A. G. Blackwell concerning the reception of members at the June meeting were out of order.

    That inasmuch as the conference of the June meeting closed in utter confusion, the church was under obligation to rectify this before taking up other business and hence erred in having the call meeting in June for the purpose for which she had it.

    The above is the undivided decision of the messengers of the 32 churches that made the investigation. The point on which the messengers divided was "That the act of the church in the exclusion of Elder A. G. Blackwell and his followers was legal and orderly." This we learn messengers representing 20 churches said was right, and that messengers representing 12 said was wrong.

    The seven churches of the Southwest Texas Association after being in the San Antonio Council and agreeing with the rest of the churches on four points out of five, and disagreeing on the fifth, 12 churches against 20, took it on themselves to go to San Antonio and outlined a procedure for the divided parties. They required both sides to acknowledge their wrongs, asked forgiveness and they, the seven churches would recognize them.. They would allow no discussion of what wrongs they were to confess, nor offer any explanation. Elder Webb and those with him could not accept such a proposition, and was set aside as cut off by the seven churches.

    After this the following call was made for the Temple Council: (click to read Elder R. A. Biggs' comments on this Meeting.)

    "Bethel church, with the following other Primitive Baptist churches of Southwest Texas, to wit: Valley Springs, Elm Grove, Little Vine, Good Hope, San Antonio, Pilgrim's Rest, Field Creek, Prairie View and to our Sister Churches all over Texas.

    Dear Brethren and Sisters:--Owing to the fact that there has been for quite a while and is yet much contention, confusion, misunderstanding and dissatisfaction among the Baptists of Texas in regard to the subject of regeneration, and the order of the church, which has resulted in divisions in some places, and many who once walked together cannot affiliate with each other until something is done. We feel that the time has fully come when the Baptists of Texas should rise up and come together in the love and fear of God and try to settle for all time to come, the things that so long disturbed them. We must have an understanding before we can have any lasting peace. If there is no difference in the Baptists of Texas, then let it be expressed and known everywhere, and let all that are in order go in peace and fellowship. With the hope that an understanding may be reached and that peace may be restored and thence abound among the dear Old Baptists of Texas, We, the above named churches, do hereby jointly call upon all the Primitive Baptist churches of Texas to meet with us by messengers (two from each church) at Temple, Texas, on Wednesday before the fifth Sunday in August 1914 for the purpose of investigating, both our ORDER and the DOCTRINE that we as people hold to. And if possible come to an understanding and agreement by which peace may abound and brotherly love continue. And whatever decision the council may reach we will abide by it. This signed by order of Bethel church while in conference on Saturday before the second Sunday in May, 1914. Eld. R. Cole, Mod., A. B. Jeffrey, Clerk.

    The Temple Council of Primitive Baptists convened at Temple, Texas August 26 and 27, 1914. The following are recommendations of that body:

    1st. We find that when Elder J. S. Newman was made to think that certain of his brethren were grieved at him over some of his expressions relative to some points of doctrine, he erred in failing to comply with the rule given in Matt. 5:24-25, for the adjustment of such troubles. Furthermore, we find that the brethren whom Elder Newman supposed to be grieved at him, erred in failing to proceed properly in the adjustment of those grievances which at that time were personal. These failures on Bible Principles embraced in section three of the article on Doctrine and Order which has been adopted by the Council as a basis of her procedure.

        (The section three referred to: "We believe it disorderly for any minister who may have a grievance against a brother minister, to take it to his church and have his church to raise a complaint against his brother before he takes the matter up with his brother and makes an effort to adjust their differences; and we believe it is a disorderly act upon the part of any church who will hear such a complaint before her member has made an effort to adjust his matter of grievance with his brother.")

    2nd. We recommend the recognition of Elder T. L. Webb and those allied with him as the church in order at San Antonio.

    3rd. We recommend that the Council investigate the action of the brethren at Bethel and Good Hope churches in hastily making the adoption of the findings of the San Antonio Council a test of fellowship.

    4th. We feel that Elders T. L. Webb, H. S. Ball and R. Cole erred in the constitution of the church at Brown's School House and we recommend to the Council that they investigate their action.

    5th. We recommend that the Baptists of the State of Texas be careful to have their expressions conform to the Bible principles, set forth in the article on Doctrine and Order which has been adopted by the Council.

    6th. We recommend that our people ever keep in view the fact that regeneration is strictly a spiritual work performed in the soul, or spirit, and that they carefully distinguish between what God does for us in Regeneration and what He commands us to do for ourselves after regeneration

    7th. By motion and second the body agreed to have the report of the committee considered by sections.

    8th. The Council by motion and second amends the first item of the report by adding the names of the following brethren who failed to comply with the Bible rule in the adjustment of their differences with Elder J. S. Newman: Elders T. A. Dunn, J. A. Goodwin, S. N Redford, J. S. Griffin and T. L. Webb.

    9th. By motion and second the Council adopted the first item amended, which is as follows:

    We find that when Elder J. S. Newman was made to think that certain of his brethren were grieved at him over some of his expressions relative to some points of doctrine he erred in failing to comply with the rule given in Matthew 5:24-25, for the adjustment of such troubles. Furthermore, we find that Elders T. A. Dunn, J. A. Goodwin, S. N. Redford, J. S. Griffin and T. L. Webb erred in failing to proceed properly in the adjustment of those grievances which at that time were personal between brother Newman and them. These failures on the part of all these brethren we consider a violation of the Bible principles embraced in section three of the article on Doctrine and Order which has been adopted by the Council as a basis of her procedure.

    10th. The Council considers that Elders T. A. Dunn, J. A. Goodwin, S. N. Redford, J. S. Griffin and T. L. Webb erred after J. S. Newman had failed to observe, gospel order in an effort to adjust their trouble, in failing to take the matter up directly with Elder Newman and try to reach satisfaction with him.

    11th. By motion and second the Council recognizes Elder T. L. Webb and those allied with him as the church proper at San Antonio.

    12th. By motion and second the delegates from the church at San Antonio were seated in the Council.

    13th. There was a motion and second to adjourn till tomorrow morning at eight o'clock.

    The council met Thursday morning according to adjournment. After prayer by Elder Len Dalton the role was called and absentees were marked.

    14th. The Council considers that Bethel church erred in acting prematurely in pressing the matter of making the adoption of the findings of the San Antonio Council a test of fellowship, and by motion and second the Council recommends that they render reasonable concessions therefor.

    15th. By motion and second the Council considers that Elder R. Cole and those allied with him at Good Hope were justified in their actions and hence they are the church proper.

    16th. By motion and second the delegates from Good Hope church were seated in the Council.

    17th. By motion and second the Council say they consider that Elders T. L. Webb, H. S. Ball and R. Cole acted prematurely in the constitution of the church at Brown's School House and that they make concessions therefor.

    18th. By motion and second the Council adopts the fifth item of the report of the committee, which is as follows:

    We recommend that the Baptists of the State of Texas be careful to have their expressions conform to the Bible principles set forth in the article adopted by the Council as a basis of her procedure.

    19th. By motion and second the Council adopted the sixth item, which is as follows:

    We recommend that our people ever keep in view the fact that Regeneration is strictly a spiritual work performed in the soul, or spirit, and that they carefully distinguish between what God does for us in Regeneration and what He commands us to do for ourselves after Regeneration.

    20th. By motion and second the Council recommends that the churches of Texas adopt the article which Elder R. A. Biggs has written on Doctrine and Order, and which has been adopted by the Council, and that they be governed by the Bible principles embraced in it and the findings of this Council in the adjustment of their disturbances.

    21st. By motion and second the Council requests that these findings be published in thc Baptist Trumpet and that it be copied by other Primitive Baptist Periodicals.

    22nd. It is the desire of the Council to state that all the brethren present who have been asked to make confessions are not only willing to make these acknowledgments where they arc required but have made them before the Council also.

    These minutes were unanimously adopted by the Council.

        ELDER R. A. BIGGS, Moderator.

        ELDER R. V. SARRELS, Clerk.


Third, "The Richards Question"

(click above to read a short explanation and another viewpoint of this situation.)

    In what is generally termed the Richards Disorder, originating in Ephesus Church, a number of efforts were made by Harmony Church to get Ephesus Church to consider inviting sister churches to aid them in a joint meeting to try to bring adjustment or reconciliation between them. But this was all to no avail. Bethlehem Church made similar efforts to no avail.

    Ephesus finally called a Council for herself and by persuasion a number of brethren obtained a promise that she would hear testimony from Harmony when the Council met, but they were refused, and not allowed even to hear what the Council considered.

    In the call for what is known as the Bethlehem Council, a general Council which was made by Bethlehem church, pleading for Harmony and Ephesus to submit themselves to that body. Harmony (Elder Sarrell's church) agreed, and more than twenty churches In Texas and some in Oklahoma made pleas to both churches to make the call, but Ephesus (Elder Richards church) refused.

    And when the Council met, it pointed out some errors for Harmony and even for Bethlehem, and some for Ephesus. Harmony and Bethlehem both accepted the recommendations and made corrections; but Ephesus refused again.

    In all effort to settle this trouble, Bethlehem made an appeal to the churches generally as follows: 

    "Bethlehem Church to her Sister Churches—greetings.

    Dear Sister Churches:

    About two years ago trouble arose between two sister churches, Harmony and Ephesus, of the Unity Association. In July 1921 we called on all four of our sister churches of our association to let us call on Baptists outside of our association to come in and help settle the trouble between Harmony and Ephesus.

    Our call then to the several churches was this:

     "Very dear Brethren, We, the Primitive Baptist Church at Bethlehem, beg your co-operation in calling council outside of the Unity Association to settle the trouble that now exists between Harmony and Ephesus churches. We furthermore ask that the association se withheld until the existing trouble is settled. Done and signed by order of the church while in conference, July 17, 1921. Eld. A. B. Hughes, Moderator, D. E. Snow, Clerk."

    Harmony agreed, but the others did not. Efforts of different kinds have been made to adjust the trouble, but so far it has not been done. In February, 1922, Ephesus had a council of five sister churches to investigate her records and what she had done. Their decision was, that she had acted scripturally.

    In May 1922, Harmony had a council of five sister churches to investigate her records and conduct, and their decision was that Harmony had great cause to be grieved at the way she had been treated by her sister, Ephesus.

    These decisions were based upon the records and explanations of those respective churches, given out by them at their respective places, and at different times. And we, together with many others, feel it would be better for those churches to come together and there submit their records and actions to one body, where a better and more thorough comparison can be made, and one decision rendered for both, that union and peace may be restored; and since alienation and distress have spread into many parts, and seems to be getting worse, and we feel this should not be. We, Bethlehem Church of this Association, standing related to these two churches as we do, and to the Baptists generally, are going to make this call and pleading to our sister churches, to the end they may come together and save those churches and themselves.

    We beg you, in the name of Jesus and for His blessed cause, to send one messenger to meet with us, Wednesday before the 3rd Sunday in March 1923; and we further plead with our two sister churches, Harmony and Ephesus, to come, bring your records and testimony pertaining to this difference now existing between you, or any other evidence, that may be had, and submit it into the hands of this body of brethren who may respond to this call, and there let them aid and help you get this difference out of the way that we may all go on in peace and save ourselves from a rent.

    We especially insist that the five churches who represented at Ephesus in February, and the five who represented at Harmony in May, send messengers to sit in counsel with us, and any other churches interested of our faith and order in the state, or nearby sister states.

    Brethren, we do beg you to come. We have been suffering for more than two years, and we feel if you will come you can save us, and also yourselves. We pray that you may be prompted of the spirit of the Lord to come.

    Done and signed by order of the church while in conference on Saturday before 3rd Sunday in January 1923.

     ELDER A. B. HUGHES, Moderator.

    C. B. GOODWIN, Clerk.

    (Baptist Trumpet of Feb. 1, 1923)

     In response to the above call, a council met by a general representation of churches at Bethlehem church having access to the church books of both Harmony and Ephesus churches and rendered the following findings and recommendations:

    (1) We find that upon evidence that had come to them, Harmony church did upon a certain date write Ephesus church a letter calling her attention to these reports. We feel that she had a right to call Ephesus church's attention to the reports and according to evidence examined by us we find that the cause demanded a thorough investigation Yet we feel she should have done that in and of herself and not call on any other church to join her.

    (2) We find that Ephesus church did not answer this letter; but passed a resolution over the letter and withheld the resolution from Harmony church until Harmony sent a committee after it. Said resolution having accused Elders R. V. Sarrels and J. S. Woods of circulating a slanderous report against Elder W. H. Richards. We fed that Ephesus did wrong in not answering this letter in a sisterly way.

    (3) We find that Harmony church did not take this resolution up with Ephesus church only to ascertain the guilt or innocence of Elder Sarrels. And we feel they should have taken it up with Ephesus church and ask them to prove the charge.

    (4) We find that Ephesus, Enon and New Hope churches did not follow scriptural rules in their dealings with Harmony church and declaring non-fellowship for her. Also we find that Ephesus church together with Enon and New Hope churches violated the following rules of the constitution of the Unity Association in dropping Harmony church from the associational compact.

        9th Article of the constitution: "No charge shall be presented against a sister church until the regular order of the gospel as recorded in the 18th chapter of Matthew and other scriptures relating thereunto be first attended to."

The following are Recommendations of this council:

    (1) We recommend that the churches that are affected with this trouble in the Unity Association come together and acknowledge their wrongs one to another.

    (2) That Ephesus church call in thc evidence examined and have the people who came before us and others who will come; and that all churches who have members having evidence have them to go.

    (3) Elder Sarrels having made acknowledgments both publicly and privately, we recommended to the Baptists of Texas and elsewhere, upon the assurance of Harmony church having acknowledged her wrongs that they receive them and Elder R. V. Sarrels as in order.

    (4) Having found that Bethlehem church erred in joining Harmony in writing Ephesus church, we ask that, she acknowledge same; yet we feel she acted scripturally in asking the churches to withhold the association in 1921.

    And hereby we recommend that she be received heartily as a church in order, upon her acknowledgments of same.

   Adopted by the council, vote standing, 21 for and 4 against.

   Elder J. B. Denton, Moderator

    W. T. Carter, Clerk.

    (Baptist Trumpet, March 22, 1923)


The following from Harmony church was published in the Baptist Trumpet April 19, 1923:

    "Harmony Primitive Baptist Church unto the churches of the Unity Association and elsewhere, but especially unto Ephesus church at Rule, Texas.

    Dear Brethren:--In accordance with the Findings and Recommendations of the Bethlehem council, March, 1923, we desire to come to you and make our confession for the following:

    1st. When we felt it expedient to call the attention of our sister Ephesus to the existence of certain reports on one of her members, we confess our error in inviting the co-operation of other churches in our efforts with Ephesus till we had first acted alone.

    2nd. When we were assured that Ephesus church had put out a resolution against one of our members, we should have kindly asked her for the proof of the charge, and if we had failed to reach adjustment, we might then have taken the matter up as the findings show that we did. We empress our wrong in this.

    3rd. Having a desire to come openly before our people, and feeling sure that in a continued distress such as we have all experienced in the last two and one half years, brethren and churches are subject to mistakes in thought and word and action.

    We take advantage of this opportunity to make a confession of all our wrongs.

    Dear Brethren and Sisters everywhere, will you for Christ's sake forgive us that we may live in the Kingdom of God and at the feet of His dear saints.

    We also desire to express our willingness and desire to have a personal meeting of the churches of this association and that we come together in the spirit of the Master and labor to live together on the scriptural principles embraced in he Findings and Recommendations of the Bethlehem council.

    We would be glad, and desire to hear from the churches on this matter.

    Your little sister in sorrow but for peace, Harmony."

    Copy of this letter to be sent to the churches of this association and a copy to the Trumpet for publication.

    April 1, 1923.

  Motion carried that adopt foregoing letter as read, and discharge committee.

       ELDER R. V. SARRELS, Moderator.

        T. A. TUCKER, Church Clerk.


PB-ONLINE NOTE: The "Richards" faction would go on to make peace with the "Newman" faction, forming what would be termed as the "Peace Baptists."  This union was accomplished under the recommendations of the  1926 Dallas Peace Meeting. and the 1927 Dallas Peace Meeting. (click to read the minutes of these meetings.)

The "Trumpet Baptists" would remain aloof from the other group for the next 40 years.

Finally, click here to read Elder S. N. Redford's sentiments of the Dallas Recommendations.       

After the above information was read and discussed, the meeting proceeded as follows:

    Fifth, motion to adjourn until 2 P. M.

    Sixth, met pursuant to adjournment and after prayer by Elder Leonard Hill, proceeded as follows:

    Seventh, motion carried to let the information presented by the committee go into the record.

    Eighth, motion made and seconded to receive the work of the committee as an expression of where we desire to stand and dismiss and go home. (After discussion of the motion, the motion was withdrawn).

    Ninth, motion carried that the above information committee also draft a resolution to be considered by the body--the committee to be permitted to call for a larger committee to assist.

    The assisting committee was as follows: Elders A. P. Hughes, H. G. Ball, Gilbert Dalton, J. A. Webb, J. P. Dale, S. F. Moore, H. S. Ball, Floyd Pittman, P. J. Ausmus, B. I. Huff, J. B. Allen, R. H. Hammet, L. A. Denton, Cy Denton, W. S. Smart, A. J. Roberts. Brethren George Evans, M. S. Knighten, Otis Bunch.

    Tenth, motion to adjourn until eight o'clock P. M. After which the meeting was called and after prayer by Elder A. B. Hughes, proceeded by reading the resolution drafted by the committee.


   "On the basis of the report of the information committee further supported by statements of brethren present, we feel that since we still hold, as before expressed, the differences, in the departures under consideration were fundamental, and that, as to our stand against absolutism in the Bonham Council, we still are satisfied; and that it has been dearly shown again that there was much forbearance and labor bestowed during what is known as the Richards trouble, arising between Harmony and Ephesus, churches, and that those who contended for the whole man doctrine were repeatedly admonished, and much labor was bestowed where the official separation took place in this division,

    Therefore, for the above and following reasons, we feel that we must still hold to our present position:

    First, The interest and welfare of our own body seems to demand this.

    Second, The efforts at trying the Peace-Move-Plan seems to utterly have failed to produce peace, as is clear from the divided condition existing among those who have tried it.

    We desire to always be mindful of, and appreciative of repentance in any of God's children, and personally we have no ill feeling toward those from whom we are separated. We pray that God may so direct us and them that we may all be blest of Him."

    Twelfth, motion carried unanimously by the messengers sent by church authority and by the congregation, to receive the resolution.

    Thirteenth, read minutes of the meeting and motion carried to receive the minute and discharge the committee.

    Fourteenth, motion carried that the congregation give an expression of thanks to the committee for their labor and to Fort Worth church for their kindness and hospitality.

        ELDER LEN DALTON, Moderator

        ELDER. C. R. McCLURE, Clerk       




    In response to a request made by certain brethren, a meeting was held in Fort Worth for the purpose of an understanding among ourselves as to how we should stand on questions of order because of a growing tendency in certain localities to consider peace gestures arising from Baptists with whom we are not now affiliated in church fellowship. This group, consisting of brethren from Texas and other states after a welcome address and prayer by Elder Gilbert Dalton, proceeded to business by choosing Elder Len Dalton as moderator and Elder C. R. McClure as secretary. Proceedings were as follows:

    On motion the moderator appointed five Elders to serve with the moderator and secretary as a committee to decide on methods of procedure. The entire committee: Elder A. E. Brown of Louisiana, Elder L. B. Ramsey of Arkansas, Elder J. H. Newman of Oklahoma, Elder J. C. Morgan of Killeen, Texas, Elder J. P. Dale of Dallas, Texas, Elder Len Dalton of Hamilton, Texas, and Elder C. R. McClure of Fort Worth, Texas. It was agreed also that Elder P. L. Jones of New Mexico and Elder J. A. Netherlin of Arizona sit with the committee .

    Adjourned for lunch, after which the committee met in a private home to discuss methods and procedure. After prayer by J. C. Morgan thc committee discussed things upon which recommendations should be based. By motion the meeting adjourned Tuesday evening to meet at the church house at 8:30 A. M. Wednesday.

    Wednesday morning the committee met pursuant to adjournment and after prayer by Elder H. G. Ball, resumed discussions that resulted in a unanimous decision to recommend the following document to the general assembly:


    Being assembled in one accord at Fort Worth, Texas, August 27 and 28, 1946, it seemed good to us as representatives of what is known as "Trumpet Baptists" because of changed and changing conditions to set forth again the principles upon which we have stood and now stand.



    1st. on predestination: We believe God's predestination embraces everything needful in the salvation of His people from sin and that God is the author of His predestination together with its results, fully establishing His foreknowledge of all conditions and events, harmonizing in His election of His people to salvation in Christ Jesus, in the effectual calling, justification and final glorification of His people in Heaven.

    2nd. We believe Christ Jesus made a special atonement on the Cross for all the sins of all His elect people.

    3rd. We believe His elect people are sons and daughters of Adam's fallen family.

    4th. We believe they, His people, are in time regenerated or born again in soul and spirit, and their bodies will be in their resurrection.

    5th. We believe God's people in regeneration are passive and receive eternal life as a free gift.

    6th. We believe after regeneration God's people are complex, possessing two lives, natural and spiritual; two natures, human and divine; two men, the outward man and inward man; hence thc warfare.

    7th. We believe this complex person is the child of God.

    8th. We believe the child of God is active in obedience, that he obeys from the heart that form of doctrine delivered unto him, that the grace of life in the soul is the efficient cause, and that all acceptable obedience thereafter is the effect or fruit of the renewed soul.

    9th. We believe the person thus regenerated or born again in soul and spirit loves God, mourns over and hates his sins, hungers and thirsts after righteousness, that this person in body or flesh sins, makes mistakes, goes astray; this person in body dies, this person in spirit goes to heaven at the death of the body, that this person in body will be quickened, made spiritual and immortal, the spirit and body then reunited, then this person in his entirety will be changed and glorified in heaven.

    10th. We believe that divine life in the soul precedes hunger, thirst, love, joy, faith, peace and holy aspirations, life is the efficient cause, and that which life produces being the effect.

    11th. We believe that the child of God as a complex being can do wrong and live after the flesh and thus lose his spiritual enjoyments here in this present world.

    12th. We believe the child of God by grace of God in the soul, can mortify the deeds in the flesh and keep his body in subjection and glorify God in his body and spirit which are his.

    13th. We believe sin to be a transgression of God's holy law by his creature man.



    1st. We believe it disorderly for any faction of excluded members to assemble and declare themselves to be the church proper, without first having proven that the church departed from the faith and order that Christ established for the government of the church in her act of excluding them; and we regard any and all persons acting disorderly who are, or, may be engaged in gathering any such excluded members and advising them to declare themselves the church in order.

    2nd. We believe it disorderly for any minister to declare nonfellowship for his brother minister and refuse to affiliate with him on account of some personal difference before he makes an effort to adjust their differences.

    3rd. We believe it disorderly for any minister who may have a grievance against a brother minister, to take it to his church and have his church to raise a complaint against his brother before he takes the matter up with his brother and makes an effort to adjust their differences; and we believe it is a disorderly act upon the, part of any church who will hear such a complaint before her member has made an effort to adjust his matter of grievance with his brother.

    4th. We believe it is disorderly for any minister, or any other member of the church, to take up an injurious report against a brother and circulate it to the injury of the brother and the cause before the church has time to investigate the report and ascertain whether fit is true or false.

    5th. We believe it is disorderly for members of the church to join or affiliate with the secret institutions of the world.

    6th. We believe it disorderly for churches to install instrumental music in their service and worship.



    Under this head we note the following which we believe to be detrimental to the peace and fellowship of the churches, and therefore express our disapproval of them.

    1st. That God predestinated sin and wickedness.

    2nd. That God's predestination bears the same relationship to sin as to holiness.

    3rd. That man loves sin after regeneration as well as he did before regeneration.

    4th. That no part of man is changed in regeneration.

    5th. That man is changed in his entirety in regeneration.

    6th. That the bodies of the saints will not be resurrected.

    7th. That the child of God is passive in obedience as in regeneration.

    8th. That sin is as pleasing to God as holiness.

In addition to this we desire to say,

    First: that in each of these divisions (the division over unlimited predestination: the division over, the whole-man doctrine and the division over the Richards disorder) we felt then and still feel that there were fundamental principles involved. Furthermore we felt then and still feel that we adhered to the true principles. We still stand unreservedly upon these principles both in doctrine and order even to the principles governing the validity of official work.

    Second: In as much as the principles governing the recognition of official work of a church or churches where divisions have come depend upon certain definite things as:

    1st. There must have been fundamental differences on the principles either in doctrine or order or both.

    2nd. A full and scriptural course of labor must have been pursued with the erring by those who hold the true! principles before official work may scripturally be disregarded. Let it be observed therefore by those who seek to know our views at this time that, as stated above, we do believe that in each of the divisions mentioned above there were fundamental principles involved either in doctrine or order, and be it further observed that we felt then and still feel that we held and do hold to the true principles.

    From these observations it is plain to be seen that if there is any avenue through which the official work of the erring can be received, it lies in the matter of labor. We know that we are human and subject to mistakes. We therefore recognize now that it is possible and that time is proving that we may not have labored as fully as we should have in some instances.

    Therefore it seems to be right and fair to ourselves and to those from whom we are separated, that we should make a thorough investigation as to the point of labor to ascertain it possible whether a sufficient and proper course of labor has been followed by our people with those front whom we are now separated, in order that by this investigation, we may be better prepared to understand, define, and declare our position. We recommend therefore that the general assembly appoint a committee of three persons to procure evidence as to proceedings of our people in their course of labor in each of the above mentioned departures.

    These recommendations being submitted to the general assembly motion carried unanimously by the general assembly to receive the above recommendations favorably and to discharge the committee. Then a motion carried by the general assembly that Elders J. C. Morgan, Len Dalton, and C. R. McClure serve as a committee to gather information concerning labor that was bestowed in the above departures. Motion was carried that the next general assembly be by official representation from the churches of our faith and order.

    On motion those present of Laodicea Church of Fort Worth unanimously agreed to ask to entertain the next general meeting, and the time agreed upon was: for the committee of the three appointed persons to meet on the 29th of October, 1946, and the general meeting to be held the day following.

    Motion carried that the moderator, on behalf of the visitors tender our thanks to the brethren and friends of Fort Worth for their kindness and hospitality.   

                    ELDER LEN DALTON, Moderator

                    ELDER C. R. McCLURE, Secretary


                    ELDER A. E. BROWN

                    ELDER L. B. RAMSEY

                    ELDER J. M. NEWMAN

                    ELDER J. C. MORGAN

                    ELDER J. P. DALE

                    ELDER LEN DALTON

                    ELDER C. R. McCLURE


Note from David Montgomery: In the mid 1980s, the "Trumpet Baptists" and the "Peace Baptists" finally laid aside their differences and came together.  I had the great pleasure to attend a meeting where all sides met to worship the Lord in peace and unity. I will never forget that meeting. It was truly a joyful and happy time for the Primitive Baptists.

How good and how pleasant it is when brethren dwell together in unity! 

Last Updated ( Friday, 27 July 2007 )
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The Primitive or Old School Baptists cling to the doctrines and practices held by Baptist Churches throughout America at the close of the Revolutionary War. This site is dedicated to providing access to our rich heritage, with both historic and contemporary writings.