header image
Home arrow Griffin's History arrow Led By A Way I Knew Not-Chapter 12
Led By A Way I Knew Not-Chapter 12 PDF Print E-mail
Written by R. Anna Phillips   


CHAPTER XII—MOUNT SEIR

Now, Mount Seir, or the possessions of Esau (and Moab too) was a figure of that which belongs, by law of natural right, to the natural man. The natural body, and its natural demands are lawful; and was not to be meddled with in the way of overthrow, by Israel. God had said to Israel “meddle not with them, for I will not give you of their land; no, not so much as a foot-breadth; because I have given Mount Seir unto Esau for a possession.” Deut. 2:5. Also “distress not the Moabites, neither contend with them in battle, for I will not give thee of their land.” But I had contended with both; my meddling had been serious: I had set my foot down as halting in, and as claiming their lands and the fruits thereof: I had stopped and took bread and water, as though I should dwell there.. My human reason, my natural claims and prospects, my natural powers of adaptation and appliance, I had paraded as “ways and means” with which to reap their land and take the spoils as helping me along to Canaan. I thought these--my natural body, life and abilities as belonging to Esau, or my natural man, were ,given to be used and applied in anything concerning me, the complicated embodiment of the “old” and “new” man: I did not under-stand the use as “not abusing.” Every natural man has Arminian principles with which he besets the “new man,” more or less, in his passage through this body or life. Jacob himself, led by the mother principle, will now and then disguise himself as Esau, and prepare food from nature to gratify the father-spirit of life, in the household. Works are in absolute requisition to the natural man; he must work to eat, and eat to live; and living, he sustains the organic house necessary to the new man in life-time; but these will never bring spiritual or divine food. As natural works, procuring natural food, they are not only lawful, but commanded; but the possession is to Esau “forever.” And it is from him, as a rightful lord, the new man must buy bread and water for money--for pay--Deut. 2: 6. That is, as Christians, we live in this body, or rather in our passage through this body--we live by the labor of our hands and the sweat of our face; we earn natural sustenance to sustain the organization of the natural house, by labor for provisions brought and bought from nature.

But the new man must not ever claim—“no, not so much as a foot-breadth”--of this possession, for a permanent home or resting-place: he must pass through this country, paying his way as a pilgrim and stranger, journeying to his own home and land beyond; he must live his allotted life-time out in this body of death, but this is not his house or home. But how many, like myself, have tarried here, eating husks; or delayed, heaping spoils to carry away? Or disguising as Esau, have left undone our own lawful work, and essayed to work in the name and in the department of Esau? But Jacob’s prepared meat was a sham. The old father was doubtful of the meat and its dresser.

But God has ever a purpose; these lessons are useful, till comes the set time of separation when he will say “arise and depart.” I hope this mighty spirit-voice said to me “ye have compassed this mountain [Mount Seir] long enough. Rise up and take your journey and pass over the river Arnon: behold I have given into thy hands Sihon the Amorite king of Heshbon, and his land, begin to possess it, and to contend with him in battle.” This river Arnon is the point of decision, or “waters of separation” between the old and new man; open rebellion in opposite principles has come. The new man, as it were, (looking to the birth-right blessings), is forced to a personal defense Pressing circumstances have brought it on as necessary. So must some such thing always happen, as it were, before the new man is ready for action. A necessity is laid upon him when he rises up in self-assertion to meet the world, the flesh and the devil in contention for his birthright inheritance. For by the word of promise, in the beginning, the birth-right was virtually his--not by nature, but grace or promise. For sin dethroned him once, in the first birth in Adam; but now he arises from the prison bonds and reigns through Jesus Christ; and is, hence, lord and rightful ruler, not only by the conquest of power, in his victorious Head, but also by the birth-right of blood as the price of redemption, or the rights of the first-born from the dead.

This time comes in the life of every son of God to arise up and flee, or risk death by the hand of Esau; that is, one having received Christ in the pardon of sin, must either rise up in self-assertion as a personal son of God, and defend the birth-right blessing by coming out and separating from the world, as well as the natural man, by joining the church of God (coming to and finding the blessings and helps of the land of Canaan); or else be overcome, swallowed up, killed to the militant life of the church, and to spiritual enjoyments; in that Esau will rule. And to arise and depart, one has always to meet enemies, the same enemies, Jacob’s wild beasts of prey, &c., were as the Amorites, “wild beasts of Ephesus” and “bulls of Bashan.” are alike known to the leaders of Israel. And it would seem that Jacob could have but little encouragement, as everything was against him between his mother to her kinsman afar. So the children of Israel from Egypt to Canaan. So every son of God will find that not only they of his own household as Esau, or of the natural man, and all his train, but all the world is against him, foes within and foes without. But the promise, with the command to rise up and go, is great and good, and coming from him who has all power in heaven and earth. “Rise up and take your journey--behold I have given into thy hands Sihon; begin to possess and to contend.”

BATTLE OF JABEZ.
“But Sihon, king of Heshbon, would not let us pass by him,” cried Israel, and cries every son of God. Sihon and his national systems are as figures of the “prince of the power of the air,” as reigning in spiritual wickedness and all false systems of religion; as one grand system embracing many. Sihon’s kingdom represents anti-Christ: he stands as the king of all false churches; and his sons as the like legitimate offspring of these; while the women and children are the systems of religious institutions. All these little “societies” fluttering around so-called churches, or springing as off-shoots from established systems, are as the “children.” The “cities” are the churches, or more prominent establishments from which are born sons and daughters, “ways and means,” &c., &c. Some of the cities are walled in, and have gates and bars, and some are as unwalled towns, of which there are not a few. These walls, &c., indicate the protection thrown around by the-civil powers, as of the established churches of nations. The Roman Catholic has the greatest and oldest and strongest wall of all; and her bars and gates may shut in or out. And oh! how many sons and daughters has she? But for all the numberless sons, daughters, cities, names, &c., &c., there is but the one prevailing spirit of life. Sihon is called king of Hesbon, and Og (figure of the ruling spirit of the world) is called king of Bashan; yet these mix up and assimilate, by natural affinity, to Amorites as do Esau and Moab. You may see them called separately, and the line of limiting division is clearly drawn as to locality; but in nature and inherent principles they are one: just as the world, flesh and the devil are distinctly separate in one sense, yet are one in spirit and operation: where you meet one you meet all, and their one spirit is the “spirit of error,” and in direct opposition to the “spirit of truth.” Through all time it is Christ and Belial. Christ against all.
 
Whatever applies to the church of Christ has applied to Christ in person, and will apply to every child of God individually. The body of a saint, in its organic complication, embracing the old and new man in their respective departments and elements, is a household as the militant organism, or building of the gospel system, or as the national organism of Israel. And as did Jesus Christ, as did national Israel, meet these contending, warring elements, in the principle and name of salvation, so each individual member finds in his human breast their representations, in pride, worldly lusts, ambition, aspirations,. &c., &c. And these as natural born sons, instinctively go out and seek wives of these (to the new man strange and outlandish women); and when they bring them home there is soon a brood of Amoritish children (fruits)and these women bring their heathen gods, and must have temples in high places (human reason and intelligence, &c., are highest places), and these finally become “principalities and powers.” For these affiliations with the tangible systems of seducing spirits have given being to sons and daughters, strong and mighty, as descended from giants “great and tall.”

But as yet, before the new man is raised from the dead, or the spirit of (Christ) truth comes into the house, there are no serious jars or discords; congeniality of life and spirit result in agreement as Amorites; and all mixed up in blood, and interest, they go hand in hand; and all go well. For although Sihon and Og dwelt so close, and neither would so much as let Israel pass peaceably through their borders, yet we never heard of their warring with each other.

But let the spirit of truth set the foot of his power down in that house; and set up the new man as a power in possession of legal authority to rule and reign, and then come wars and rumors of wars. For, says he, who makes and meets wars in right of his own, and who now comes to the conflict in behalf of his blood-born son, “I am come to send fire on earth and what will ye if it be already kindled? Suppose ye I am come to send peace on earth? I tell you nay, but rather division; for from henceforth [from the self-assertion of the new man] there shall be five in one house divided: three [leading elements of the old man] against two; and two [leading elements of the new man] against three. The father shall be divided against the son, [or the original spirit of natural life, as a father principle, shall be divided or against this principle soul raised from the dead to breathe and possess a spirit of life contrary, or Christ], and the son against the father; [or the new man shall hate the principles of natural life, and war against it as opposed to Christ] the mother against the daughter;” [natural body against the new walk or works as joined to a new life or faith] &c., &c. “A man’s foes shall be they of his own household [body] a man’s enemies the men of his own house.” And from henceforth is to be cruelly murdered at home in his own citadel, or he must rise up and contend in battle with principalities and powers, and spiritual wickedness in high places, headed and led on by powerful kings, who “will not let us pass.”

What child of God has not met with these seducing spirits as emissaries of these kings? What son of God has not felt the irresistible influence causing him to stop--they will not let him pass in peace--to consider the beauty and glory, profit and worldly gain, safety and security, and all as demanding the applause and friendship of all the Amorites around, of the great cities, giant sons and bewitching daughters? And he will contrast all with shame and reproach, and as being cut off, and obscured in the folds of a weak nation and scarred by the bondman’s lash; and now as under strictest law to God, and as cut off from, not numbered with, the nations of the earth. Satan tempted Jesus, and so will he tempt his every brother. But God sent ministering angels to Jesus and will to his all.

And power at last to go on to Canaan losing all. But that instant Sihon and all his people met him in battle. In either case it is war; and one party or the other must fall; there is no compromise. And this, too, is right and necessary; “all things work together for good” for those called of God. God has designed and he will accomplish, no strange thing has “happened.” “For the Lord thy God hardened his [Sihon] spirit, and made his heart obdurate [like Pharaoh’s] that he might deliver him into their hands as appeareth this day, [even through all time]. And the Lord said, behold, I have begun to give Sihon and his land before thee: begin to possess, that thou mayst inherit the land. Then Sihon came out against us, and all his people to fight at Jabez.”

You see we begin to possess before Sihon comes out in open hostilities himself; yes, the battle is half won when, we in secret heart decide for the Lord. What faithful Primitive Baptist has not met these household enemies; and then abroad Sihon and all his people? “And the Lord our God delivered him before us, and we smote him and his sons, and all his people [false religion and all her systems], and we took all his cities at that time and utterly destroyed the men, and the women, and the little ones of every city: we left none to remain; there was not one city too strong for us, the Lord our God delivered all unto us;” (this is the victory of faith when one is made determined to lose all things for Christ and the gospel.) “only unto the land of the children of Ammon thou camest not, nor unto the place of the river of Jabbok; nor unto any city in the mountains, nor unto whatsoever the Lord our God forbade us.” Deut. 2:30, 37. That is whatsoever is found in the false systems, as good gospel principles, is not to be destroyed, or ignored, as a principle. The reject a system is not to reject any good that may perchance be in it: to reject Esau is not to dispossess him. To reject the carnal ordinances, as such, is not to reject the spiritual import of them. To reject money as advancing the kingdom of Christ, is not to reject it in proper use. To have the house cleansed from all filthiness of the flesh and spirit, is not to slay the natural man, or withhold natural sustenance. To reject or exclude a man because a Mason, is not to ignore the deeds of charity. But order, separation, division, “temple of God is holy, which temple ye are; whatsoever toucheth the altar shall be pure,” cleansed by the “waters of separation.”

Ah! who has felt knows this is sword and variance! How many sons have taken strange wives ? How many outlandish women have temples and gods and sacrifice, and cause the husband to sacrifice, in high places? High places in imagination that exalteth itself above God? Why, “in those days saw I Jews [children of God] that had married wives of Ashdod, of Ammon and of Moab [married to all these systems as of false religion, moral orders, &c.]; and their children [works] spake half in the speech of Ashdod and could not speak the Jew’s language, but according to the language of each people.” That is, to speak plainly, I saw children of God, by spiritual regeneration, married to--as joining--religious institutions--the reigning Jezebels of the of the day, decorated with pearls, and gold, rich raiment, &c., and also as belonging to moral institutions; and as husbanding, at the same time, lusts of the flesh, and the children of either wife as in words or deeds, could not speak any language clearly; it was a mixed dialect, half religion, half morality--grace and means--law and gospel.

Ah my soul! was not I virtually married to those outlandish women? Was not I at least in virtual fellowship with all the clan of Sihon and Og and Moab? But I had never reached Canaan. I was where many a faint and weary one was partially overcome, and dwelling in that land, restless captives.

But worse than all, from that land I saw some come, whom God had set in Canaan; and who, recalling the flesh-pots of Moab, and the siren daughters of Sihon and Og, had actually stolen back, as it were, and had taken wives of this land, and had brought reproach and defilement to Canaan and the temple of God. Nehemiah (whose system in Jerusalem after returning from the Babylonish captivity, was in representation of the gospel system) saw some too--”Jews of Jerusalem” (church members) that had as it would seem slyly taken such wives: he had not known it for a. time. But when he found it out he says and does just what the church should do, in such a case, today and forever. He says “I contended with them, and cursed them, and smote them, and plucked off their hair, and made them swear by God, saying, ye shall not give your daughters to their sons: nor take their daughters unto your sons, nor for yourselves. Did not Solomon, king of Israel, sin by these things? Yet among many nations there was no king like him who was beloved of God, and God made him king over all Israel: nevertheless, even him did outlandish women cause to sin. Shall we then harken unto you to do all this great evil to transgress our God in marrying strange wives?” Neh. 13:25, 27.

This shows that however great and loved any member may be, however loved of God and crowned with a gift, he may not transgress Christ by joining any outside institution, whether as religious, moral or otherwise. And having joined them, he need expect to be contended with according to the gospel rule: the church shall smite him in applying the law, and she shall pluck of his authority (hair of head denoting this) or privilege to use a gift--his crown of honor as Christ his legal head, which he has violated. And then renouncing, you shall swear by God that you will put them away, and have nothing to do with them in any sense. Or else, as resisting the church and cleaving to these women, you shall, like one of the sons of Joiada, “hear the words of the Lord”--Nehemiah says “therefore I chased him from me, thus [with the above] cleansed I them [the church] from all strangers.” “Chased him from me” excluded him from the church.

But to return from this digression; Sihon and all his people, after a severe conflict, I overcame in the name of my conquering king--the “word of God”--I left none to remain; there was not one city too strong for me; all religious systems false to Jesus Christ, whether as churches or institutions, were taken and spoiled. While whatsoever the Lord our God forbade, was taken as a prey to ourselves, and to the Lord in Canaan.

EDREI.
But here was “Og, king of Bashan”--the moral world--come out to meet me in battle; he and all his people. David knew all Sihon and Og; and in giving praise for deliverance, he coupled them with Pharaoh: just as we do the world, the flesh and the devil. We may refer to, or contend with a particular system or feature of this or that; but in all directly or indirectly embraced. So when I had done in this particular with Pharaoh and Sihon, here was Og and all his people to battle against me at Edrei. But the Lord had said, “Fear him not, for I will deliver him and all his people, and all his land, into thine hand, and thou shall do unto him as thou didst unto Sihon, king of the Amorites, which dwelt at Heshbon.”

This was the word of command and promise of victory; but for all, one in the midst of the conflict is so apt to forget for the din and noise confusing them. And also the strategy; for though I had overcome Sihon, I here found his soldiers in disguise, still enemies to Christ and his kingdom.

And again a strange, hot war began--burning, slaying,--sword of fire--Variance and conflict--till the matter of self-subjugation in human pride, reason, intelligence, springing in self-denial and suffering loss of all things for Christ, completes the victory: we are crucified to the world, and the world to us. We are willing, in this day of God’s power, to suffer reproach, shame, to be cast out, hated, &c., &c., for Jesus’ and the gospel’s sake. Opinions, pleasures, benefits, supports, &c., of the world we set fire to and see them burn from us; for the surpassing glory, benefit, support of him whom we see, yet as invisible.

But how strong is the wall around some of those fenced cities? How great and strong around the Masonic order? Kings stand as bulwarks; great ones of all the earth, and of ages, strengthen them. And kings cannot break through. Look back through ages and see the invisible wall--the towering battlements of this great and grand city--this mutual inviolable combination of a brotherhood. Behind these walls, built upon by kings and lords, and all great men, the secret power centers: and from thence passes out, and sways abroad over all nations of the earth, running mystically parallel with every department of moral, secular and political rule, and in thousands of invisible channels. linking to the one grand whole by a, simple, yet all potent pass-word. This, looming up so grand and glorious was my last household god: and I tell you of its strength, to show you how, Christ strengthening me, I can do all things; I battered it down with the weapon of faith crying the “WORD OF GOD,” “And men, women and children of every city,” all were destroyed.

But before the contrast, I stood at times irresolute, trembling, hesitating and fearing; I stood at times quaking for my flesh; for it was a heart-home stroke; nature’s own dear untying ties, and fleshly ligaments, strong and enduring else, must be burned asunder for the ‘“Word of God.” The sword of variance plies in the native birth-house, where temples and idol gods draw vitality from me. And to tear away is truly a flesh laceration. And high places of the human reason and every imagination of the heart that exalteth itself must give way and tumble down, and one be counted a “fool,” and the “offscourings of all things.”

But I overcame in the name of the Lord--in him will I boast all the day long--in the end I was made to cry “woe is me, for I am as when they gathered the summer fruit; as the grape gleaning of the vintage; there is no cluster to eat,: wherefore I will look unto the Lord.” For each child of God, when thus bereft of the friendship of the world, feels it, suffers it, otherwise it would be no loss or cross, but it turns him more surely to the Lord.

But some people seem to pass along to Christ, and the church, as if they had none, or but little of the world to put off. But I had Sihon, Og, Moab and Esau, as it were, a part of myself, to put off: what seemed a great loss to me, and causing severe conflict, seemed not so to others who go so smoothly along to the putting off the world and putting on Christ. But some others, as intimated, seem willing to a middle ground, to put off a part, and take on a part. But I know there is no middle ground, no compromise, that there is no affinity between Christ and the world. To put on Christ is to put off the world. To win Christ is to lose the world. And to reach the extreme, and cover all things, the test is applied in one’s own life; implying that all of less value is included.

Paul had, once, much to boast of in the things of Sihon (legal righteousness) and moral attainments, and worldly advantages. But now, as having none--as having put on Christ (including church membership) he tells what they all were to him,--”what things were gain to me [in a natural sense, and worldly estimation] these I counted loss for Christ Jesus my Lord, for whom I have suffered the loss of all things.” And if any man thought he had whereof to glory in legal and moral attainments, he declares “I more.” This embraces all the ground that any could claim: all of which, nothing reserved, he counted loss to win Christ, and be found in him, not having on his own righteousness which was by the blameless lettered observance of the law; but that which was by the faith of God in Jesus Christ: in the putting on of which he had been brought to the same self-sacrificing, self-abasing conflict of losing all thing’s; which was, by experimental knowledge; to know Christ in the fellowship of his sufferings being made conformable unto his death. Jesus had died unto the world and to sin once; so to be made conformable, Paul had known the conflict at Jabez, Edrei, &c., learning obedience by the things which he suffered, in strong crying and tears; arid could now sing of signal deliverance and victory, and of a crown laid up for him.

For the glory that was set before him Jesus willingly suffered, enduring the cross despising the shame, and, for a joint, inheritance in the same, each son of God follows him in the regeneration, being baptized withal in the baptism of fire unto death--being crucified unto the world. For from this death with Jesus--this fellowship in the grave, comes the experimental power of the resurrection-- a foretaste of which makes welcome the death--the loss of all things, with persecution—bonds, strips, imprisonments, awaiting everywhere, as for “the filth of the world” the fool, the offscourings.

Now Paul might have kept, back, or tried, a part of the price for Christ (he paid all to win Christ), if any man might. Outward surrounding circumstances and natural demands would have justified him, sooner if possible, than any man. But he says to have retained anything, and have carried it into the church, he would have been debtor to it: and he says to church members “ye are debtors not to the flesh to live after the flesh,” “for though we live [as natural men] in the flesh, we do not [as members of Christ] war after the flesh.” He condemns to destruction those whose “god is their belly; who mind earthly things.” This denotes a fleshly appetite, as craving earthly things for food—to feed upon Christ. Hence “Love not the world, neither the things of the world,” for all shall perish with the using.

“Be ye followers together of me, even as I am of Christ.” This should forever settle the limit of worldly things; Paul lost everything, and said he followed Christ. Christ had nothing of the world--it had nothing in him-he died to the world, and the world sees him no more except as manifested in the mortal body of the militant church. And there being no agreement, no partnership between Christ and the world, that mortal body to manifest Jesus, must put off every manifestation of the world. Jesus has bought that mortal body, as well as spirit, his blood was the price: “what, know ye not that your body is the temple of the Holy Ghost, which is in you, which ye have of God, and ye are not your own, for ye are bought with a price. therefore glorify God in your body, and in your spirit, which are his,” 1Cor. 6:19, 20. Hence, “put ye on the Lord Jesus Christ and make no provision for the flesh, to fulfill the lusts thereof.”

One in this obedience must, hence, make the whole loss--the perfect sacrifice--a whole burnt-offering without maim, a holocaust without fleshly reservation. And then Christ IS WON.

“Christ is won”—Oh the gain! The sweet peace the words cannot give! Ah how blest the man that can lose the world to win Christ! How blest the man conquering Sihon and Og! How blest the favored flock. the church of God, with that great peculiar grace of faith overcoming the whole world. I often stand astonished, and wonder the world does not stand still a moment in astonishment, and weigh the unseen, immeasurable gain by the loss sustained. They certainly could, to some extent, see the gain by measuring the remove from the high to the low place. And that we turn no more to the world, but become more and more devoted to our low place (the church of Jesus) in the world’s estimation and the more, and more joyfully sprinkle the ashes of reproach and shame upon our heads, it would seem, should of itself, declare, with more potent power of words than their first orators ever used, that there is truth in the religion of Jesus Christ as received by us.

And I “besought the Lord at that, time saying, O Lord thou hast begun to show thy servant thy greatness, and thy mighty hand; for what God is there, in heaven or in earth, that can do according to thy might? I pray thee, let me go over and see the good land that is beyond Jordan. that goodly mountain and Lebanon.” For, as an enemy, in my natural traits, opposing Christ, I was entirely subdued, overcome, conquered: while as a friend in the heaven-born man I was overflowing with a sense of liberty, and triumphing in victory, and praising God for deliverance, as I arose on the wings of freedom, and longed to flee away to the arms of Mount Zion and Lebanon.

I found that in the matter of self-denials, and sufferings of loss of all things, came the true genuine test of loving and finding Jesus as one with his church. In these matters came the stumbling-blocks, and rocks of offense; and I had found in these that the greater the blocks and harder the rocks, the greater and harder in proportion to crush to powder, so as one might pass along to Christ; but that in proportion also Zion was all the dearer and Christ was all the lovelier, and to be desired above all rubies--”O Lord I pray thee let me go over!--that goodly mountain and Lebanon! A Masonic Lodge was nothing! the world was nothing! I lost what Paul did, I gained what Jesus did! the everythings that once hindered me as crosses,. now helped me, as in-contestable evidences; turning into mounting, soaring pinions, winging in new light, to rest down upon Lebanon.

I rejoiced in this new light wreathing into a crown of glory, and resting upon (how the world will scorn) the brow of the PRIMITIVE BAPTISTS, the city of God, the city set upon the goodly mountain and Lebanon, with the glory of God (just then fully to me) risen upon her. While the impress of the seal of heaven, stamped upon her forehead, and affixed by the “seal of the spirit,” burned and cleared in the light of heavenly beams falling as golden-wrought drapery around her, and meeting the mellower flood of the hallowed light, as of the moon, under her feet. I gathered up all the Bible proofs and applied them again.

And considering the importance of the question, which, and where is the true church of Jesus Christ? the work should not prove tedious to me, or to you, dear reader. Life is short, vain, and fleeting; the day is hastening when we shall have to give an account of either having received or rejected Jesus Christ. And we should remember, that to receive his church in testimony, is to receive him; and to reject her, is to reject him; “inasmuch as ye have done it [any good or evil] unto the least one of these little ones, ye have done it unto me.”

And how strange it; is that we are, naturally and generally, regardless of the very distinguishing traits that Jesus himself bore, and placed upon his church as her ever distinguishing main features through all time, “If the world hate you, ye know that it hated me before it hated you: if ye were of the world the world would love his own; but, because ye are not of the world, but I have chosen you out of the world [how abominable is this claim of the Primitive Baptists of being chosen, elected, out of the world, to the world ?], therefore the world hateth you. Remember the word that I said unto you, “The servant is not greater than his Lord; if they have persecuted me, they will also persecute you; if they have kept my sayings, they will keep yours also. But all these things will they do unto you.” John 15:18, 20. Jesus says of all false systems “They are of the world, therefore, speak they of the world, and the world heareth them.” But of the true, “the time cometh that whosoever killeth you will think that he doeth God service.” Now what other sect than the Primitive Baptists would it be thought a service to God--to Christianity--to kill religiously? And what denomination does not think the religious world would be better off without them? These are serious things; the very hatred of the world for Primitive Baptists’ faith and practice is one of her strongest external evidences of being the church of God. With this thought let us look further.

Last Updated ( Thursday, 05 October 2006 )
< Previous   Next >

Purpose

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.