To the Churches composing the Lickiing Association of Particular Baplists, their Messengers send greeting. AFFECTIONATE BRETHREN: -
There can be no good government in Church, or State, or Families, without good princlples. In a Church, Gospel principles, and Gospel fellowship are so necessary to produce Gospel discipline, that it will no more exist without them, than a house will stand without a foundation. Whatever principles of a theological nature men may have, who are, unchanged by grace, will cease or change, not being implanted of the Lord, like seed to produce fruit of the nature of the seed. Christians may err, for want of clearer light, and through improper teaching, but a Christian's errors are no more to be sanctioned because they are the errors of a Christian, than Peter's denying the Lord. By civil liberty of conscience, men may form what religious systems they please, and worship in any mode they choose, but God
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allows no liberty of conscience, opinion, feeling, or conduct, contrary to his own word. Let us "earnestly contend for the faith which was once delivered unto the saints." But let us contend with a proper temper, without even a whisper of the nature of persecution. An adherence to the truth, and persecuting others, are very different. If preaching the Gospel of Christ faithfully, and detecting the errors of Anti-Christ honestly, are deemed persecution, those who so conclude will be found the persecutors. Lovers of the truth are firm and easy, whilst religious partizans are factious and busy, ever engaged by evasions, schemes, and many devious arts to pour great contempt and to pile large loads of odium on the Particular Baptists, as being a new sect, disorderly and ungovernable. In doing all this, they are incorrect in conversation, preaching and publications, not seeming to have any regard to principles or conscience, supposing one is merely led by the influence of another, and that a few preachers lead all the rest of the society. We are sorry for this mistake, or for a determination not to be corrected. We can only say, in the Apostle's words, "If any man be ignorant, let him be ignorant." Party men "are busy bodies," and will turn to any point of the compass to effect the objects; without constitutions, covenants, terms of general union, or any thing else, unless it be so loose and waxen that it may be slipped out from the doctrine of Sovereign grace in the Bible, and in the confession of faith. Of course they will excommunicate those who exercise liberty (the dearest of rights) to be free in conscience, and in the society of those who are in the great union or both Particular and Regular Baptists, in England, Wales, and America, banded together in love, by gospel principles, and the adoption of the Philadelphia confession of faith. To excommunicate for joining such people, is evidently more despotic over the souls and consciences of men, than can easily be found, except within the dominions of the Pope of Rome, or the Prince of Darkness. These are the people, the charitable
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people, the liberal souls, who wink at open communion, and various irregularities, but are sure to excommunicate for joining any Particular Baptist Cuurch, though the pastor should be a Ryland, a Rippon, or a Gill, or any other Baptist minister, who would not fellowship all the Heterogenous matter mixed together, within what is called the General Union in Kentucky. The terms of this union were never intended to operate against the constitntions, sovereignty and independence of Churches. But now by partymen they are made to answer any and every purpose, and to supercede our constitution, and are termed "the great charter of our religious liberty." If those who make this union every thing, had not thereby made the constitution nothing, and introduced doctrines and discipline contrary to it, and to all that ever was intended by the terms of union, the state of society would now be different from what it is. We well know that for those causes, the United Baptists, so termed, are very disunited among themselves. This is the great bulwark for defence, which is indescribable, except that it gets all it can, holds all it has, and will let none go. If a dismission is wanted, it must be to the General Union, or no where. Those within this tower, will not dismiss to those who are on the very constitution, which they themseives say they have not departed from. It clearly follows they have given up the Constitution for the terms of General Union, which at last they will not be bound by, for it would seem by the latitude they travel, there are no bounds fixed, to which you may go and no further. Surely, this warm, unbounded union, this "great charter of religious liberty," has brought men to the zenith of phrenzy, heated "one seven, seven times more than it was wont to be heated !" Their excommunicating for joining us does not affect us, for it is not dishonorable to a person to be excluded for this only. Nor do we think it necessary that we should require of their members who wish to join us, that they should even apply for letters of dismission for that purpose, where it is well
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known they would be refused. Always receiving by examination and information, so as strictly to guard against imposition. Let them apply where letters will be granted. We wish to be clear of all Anti-Christian policy, to let every one be free in matters of religion, and not to persecute men nor churches for religious opinions, but we do not mean to be enslaved in our conscience.
We meet with very little persecution now, but from the warmly United Baptists. A very late historian then ought to have reserved a part of his publication.1 He says, "whatever other object Particularism may have in view, with some there is no doubt, that the destruction of the general union of Baptists in Kentucky is its main object." Partymen may judge of the motives of others, by their own. Principle and conscience being left out of the question, does the author of this history believe that the Particular Baptists have no higher object than to destroy the general union of Baptists in Kentucky? He knows us better, although he gives this opinion of some, whom he places between himself and the charge. This is just like his publishing (as he supposes) the motives of one to go with another, because some attachment existed; as if neither principle nor conscience operated in so doing. This is wildly presuming, and is contrary to the truth of the case. This author further says, "In this great body consummating this union, there was only one dissenting church, (Townfork.) Means were used to pacify this church without a murmur." Why did he not give us a fair view of the means that pacified the church? The means were not in favor of the general Union, or probably he would have told us.what they were. The circumstance was this: "At the request of the Town-Fork Church, the association unanimously voted that the union with the Baptists south of Kentuclry river, does not in the least remove them from their constitutional principles." This was what pacified the church, if pacified at all. Hereby the association manifested they had not parted with the constitution for the
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terms of union, which were only designed for a useful intercourse. This disingenuousness may be found in other parts of this author's history, at least when publishing what relates to Particular Baptists, unfairness is with many others in the same way.
A few questions and answers may be explanatory.
Ques. What will best prevent divisions among us. [?] Ans. Unity.
Ques. How shall unity be preserved. [?]
Ans. Where there is no unity, there is none to keep; but where we are of one mind, have a union of souls, and not one merely on paper, we should endeavor to keep the "unity of the spirit in the bond of peace;" that is, we must continue to be of one mind, to enjoy cordial fellowship, striving against every thing that wou1d prevent it. And the principles and doctrines of Bible truth, should be laid down as our first principles and constitution, and be agreed to.
Ques. Why not constitute on the Bible at once. [?]
Ans. We are constituted on the Bible; but it is necessary we should explain what our faith in the Bible is, and make it manifest, which is our declaration or confession of faith. Otherwise we should be indistinct, Baptism alone would entitle to membership and communion, receiving and ordaining would be wild and mischievous, and our churches would soon be crowded with Armenians, semi-Pelagians, Arians and all their kindred; as was the case among the General Baptists in England, and is in a great degree here.
Ques. Why do you break the union compact?
Ans. No union was ever agreed to by us contrary to our original constitution, from which we have never departed. The departure is with those who make the terms of general union supercede the constitution, and superciliously make light of all who strictly adhere to it. These are the breakers of whatever compact it was, and not us who merely for these, and like reasons choose to be distinct, as we formerly were, on our old constitution.
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Ques. You formerly called yourselves Regular Baptists, why do you now call yourselves Particular Baptists?
Ans. The Baptists who put faith our confession of faith were Particular Baptists; and it would seem that all who adopt their confession of faith should be called Particular Baptists, as the followers of Jesus were called his disciples.
But we have a much stronger reason than this for it. We believe in Particular Election; Particular Redemption; Particular Atonement; Particular Calling; and all the Doctrine of Special Grace: As did the first Particular Baptists. Therefore as they to be distinct from the General Baptists, called themselves Particular Baptists, as well because this appellation was expressive of their Faith, as for the sake of distinction; so we for the same reasons use the same appelation, and not from Pharisaical ostentation.
There is another reason for it. A number of Baptists now in the General Union, were once Regular Baptists. By some of them, either the confession of Faith, or the terms of General Union are used as suits best. With these there can be no safety. If we do not countenance all in the General Union, we stand accused by those of that Union; if we leave the Union we are to be tried by the Constitution for doing it. If we were to call ourselves Regular Baptists, as being on the Constitution, which the United Baptists say they have not departed from, we should be in confusion without remedy, except by distinction. The confession of Faith contains the System which has always been the Constitution of the Particular Baptists. If the United Baptists say this same Confession of Faith is their Constitution, and excommunicate those who join their own Constitution for doing it only, it is past strange! To say they have not left the Constitution, and at the same time that the Terms of Union have superceded the Constitution, is equally so! From all these difficulties, a distinction by the appel1ation Particular Baptists is a safeguard at once. It is mocking common sense when the United Baptists say
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they have not departed from the Constitution -- as an evidence of a departure from first princlples we submit the following proofs.
1st. The Pastor of the Baptist Church at Lexington, whilst a member of another religious denomination, published his Theological principles, obviously at variance with the doctrines of Sovereign Grace, as explained in the Baptist Confession of Faith, notwithstanding which he was afterwards received by one of the United Churches, and subsequently ordained to the Pastoral care of the Lexington Church by a Presbyterry [sic] of the United Brethren, without a recantation of the Book published as above.
2d. The said Pastor according to appointment, on the 2d Saturday in August, at the Great Crossing delivered the Introductory Sermon, for Elkhorn Association, which sermon was confessedly at variance with the constitutional principles of that association; nevertheless they refused to censure it.
3d. Not long since the Pastor of the Lexington Church published a pamphlet, which he calls a defence of the Elkhorn association. In this Phamphlet he not only abuses quite liberally, the Particular Baptists, but defends principles, palpably at war with the Confession of Faith, yet this phamphlet has passed unnoticed by said association, although they have been twice in session since the said publication.
4th. It has not been the practice of the Baptists to refuse a letter of dismission to a member in good standing, to any other Church of the same Faith and order, when requested, but such is the present practice among the United Brethren. And a number of Brethren, who could not submit to this unreasonable restraint, have been very formally excluded, in some of the United Churches -- this we esteem not only oppressive, but a departure from first principles.
5th. It has not been the practice of Baptist Churches to admit to membership, persons excluded by another Church for immoral conduct, without some enquiry into the case. But such is the practice of the United Brethren in, at least,
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one section of the country -- To prove that irregulaities are getting foothold, in other sections, among the United Brethren, we advert to two facts of recent occurrence.
1st. In the last Franklin Association, on a proprosition to adopt the Baptist Confession of Faith, one third of this Association voted against it.
2d. In the last Long Run Association, as we are credibly informed, on a motion in regard to the propriety of communing with the members of the old Separate Baptist Association, south of Kentucky River, a strong minority voted in favour of it. It is notorious that the South District Association in 1813, refused communion with those people and so advised the Churches. Many other proofs might bc submitted but those are considered sufficient.
Ques. Why are you regardless of union?
Ans. Union is the delight of our hearts. That is what we have been after, what we have received, what we warmly enjoy, and are sincerely thankful for. We pray that it may be enlarged and that it may abound more and more. It is a union of Faith, a union of sentiments, a union of feelings, a union of hearts and souls. A union because it is love one to another. People may unite to steal, to kill, and to destroy, bul this is only agreeing on a plan without union. So compacts concerning religious matters may be agred to on paper, without union, and without vital religion. A union with the Father, with the Son, with Bible Truth, and of course with one another, must be had, before any sound compact will be entered into for the sake of its soundness. Although there are many Heaven-born souls among the United Baptists in Kentucky, we need not go there for Union where we could not enjoy it, if we are sound and correct ourselves. Diversity of opinion, complication of doctrine, laxity of discipline, opposition to sound divinity, denial of liberty of conscience, leaving [leading] to open communion, artful policy, misrepresentation of the doctrine of Sovereign Grace, vehement imperiousness, are all to be found with some but passed over by all. Union does not, cannot exist
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in such society, that will be felt as union, by informed and honest disciples of Jesus - we wish all were light and united, but not wrong and united.
Ques. Why are you contracted in communion?
Ans. We are desirous that our communion may be as free as the Word of the Lord, will justify. For it is his supper, and is not under our control.
Ques. Are not the communicants you would commune with very few?
Ans. No, we trust we are in communion with the greater part of the Baptists in the world. In 1798 according to Doct. Rippon the Particular Baptist Churches in England and Wales amounted to 445, and their numbers greatly increasing. Their confession of Faith in substance was published in 1643. It was revised in 1689 by messengers from more than 100 Particular Baptist Churches. Was adopted on the 25th September 1742, by the Baptist Association at Philadelphia. Since that time it has been adopted by more associations than we can easily name. In 1787, the Virginia Union was effected, by adopting in substance this confession of Faith, "Saying that it holds fourth the essential truths of the gospel, and that the doctrine of salvation by Christ, and free and unmerited grace alone, ought to be believed by every christian, and maintained by every minister of the gospel." Semples History, page 75. We are in communion with all these Baptists, as far as they are with the Bible, as explained by the Confession of Faith. How great is our communion, compared with what is called the Kentucky Union! The Particular Baptist Confession of Faith, is like a great tree, which has been growing 180 years, and has spread its branches over a considerable part of England and Wales, and a great part of the United States. The Kentucky Union is like a sprout which has been growing 22 years, and its branches have not covered all Kentucky yet. But this is the General Union.
Ques. We have heard you do not preach the gospel to sinners. Is it true?
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Ans. It is not true. We preach to them and pray for them too. No doubt by divine authority, we are to preach, publish, and proclaim the word of the Lord, both law and gospel, to every creature. We are to charge home on sinners the guilt of their sin in Adam, their head, and all their sins in heart, or action, the justice of the divine law in their condemnation forever, and to publish to them the only salvation, Christ Jesus. And we are to persuade men. This we believe every minister of the gospel is bound to do, as well as to comfort the feeble minded. And although it is the spirit that quickens, either before the preaching, or afterwards, it is clear that very often the first feelings of spiritual life, were under the preaching of the gospel, when it was made the power of God to salvation. The Bible, and confessions of faith too, will support these opinions. Let us not neglect to obey the divine commands, "Preach the gospel to every crfeature." "Preach the word." When God commands it is enough. He makes use of his word by the spirit, to feed those who have spiritual life, and in the same manner in first communicating that life. In either case the word will do nothing without the spirit. But in this question something more is intended; that is, that we should put the gospel out of its own shape, by accomodating it to the natural mind of man. It must have terms, offers, and invitations, it knows nothing of. A gospel of terms, would be a new book. That would be a law book, and not the gospel. The preaching of such a book would not be preaching the gospel to sinners at all. The gospel of Jesus Christ is quite different from a book of terms. If a poor sinner thinks of coming to Christ on terms, he cannot come that way. But if, agreeably to the gospel, he is drawn by love to Christ, he comes very willingly without terms. He comes bringing nothing with him but sin to be pardoned. The invitation of Christ Jesus to this sinner, proves as effectual as it will be when he shall be invited to Heaven. All whom the saviour makes welcome to himself here, he will make welcome to and with himself in Heaven.
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A despiser of Jesus as such, would not be welcome in Heaven, nor as such is he welcome to him here. While a sinner is impenitent, we should preach to him that he is under the law, and under the command to repent. But to invite him while he is impenitent, to come in that state and trust in the Lord, would be absurd. To tell him on condition of his repentance he would be accepted, would be as delusive. But in whatever heart there is the least degree of Heaven-born inclination, to leave sin and self, and come to Jesus, that sinner and all such, to the ends of the earth, are freely invited to look unto the Redeemer, and be saved, whatever sin and weakness may appear against it. Here are charms, pleasing charms, whlch will cheer us in life and death, through time and forever.Dear Brethren,
We are warmed with affection and fellowship. May these feelings continue and increase! Do let us love one another with pure hearts fervently. Let us love our enemies, and pray for all men. Let us teach our children, servants and neighbors, as far as we can, the word of the Lord, and the good things of the kingdom. Let us be sure to keep up secret and family worship regularly, having as many of the family together as we can. Let us hold fast the word of God, and wait patiently the coming of the Lord.
Grace be with you. Amen.
AMBROSE DUDLEY, Mod. Atteste,
THO. P. DUDLEY, Clerk. ________________ Note
1 John Taylor, A History of Ten Baptist Churches, page 184. [ed. note: Taylor's book was published that year.]
============ [From Minutes of the Licking Association of Particular Baptists, 1823, pp. 6-16. Scanned and formatted by Jim Duvall.]
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