AN APPEAL TO A BAPTIST HISTORIAN...

From Eld, John M. Watson, Murfreesboro, Tenn. — to Parson David Benedict A. M., pastor of the Bap. church in Pawtucket, R. I., and author of " The general History of the Baptist denomination in America, and other parts of the world."


Dear Sir,—In compliance with your request I now proceed to give you a short sketch of the Baptists in this section; which will reach you through the Doctrinal Advocate, and will not I hope be the less acceptable to you on that account. 

David Benedict (1779-1874)

In the first place, you must indulge me in a few preliminary remarks.—You have undertaken a difficult work, something that no man has or ever will accomplish, viz. to write a history of the Baptist Church. I would sooner attempt to write the history of any other denomination; for it is constantly necessary to distinguish between Baptists and Baptists and likewise between churches and associations. And the things which appertain to the true Baptist Church and its high spiritual concerns, can only be seen and appreciated by a few, and are too much overlooked by all ecclesiastical historians; for the necessary distinctions between the different churches & associations can only be made by a constant reference to them. 

Alas! there are only a few external differences pointed out; such as by no means show the true & the false, but leave them in one confused mass, under the general and almost unmeaning term, Baptists. True baptist principles are given up for the sake of counting numbers; and ancient practices are not commended and regarded, as characteristics of the true Baptists, lest modern practices should be reflected in, & modern baptists appear different from ancient ones. 

Church history, I fear, since the days of the apostles, has done but little, if any good at all; but on the contrary much harm, by often strengthening the power of Antichrist, or of religious error in general, by confounding the people of God with those who are not, and blending their faith, interests &. course under the general name of Baptists, or any other general name. Those, who have degenerated and fallen off from the ancient doctrine, faith and practice of the Old order of Baptists, are often commended and set forth, as true Baptists; while those, who contend for a scriptural course alone, in all religious matters, are for the most part reproached & misrepresented. 

In this way, the true baptists of our day, will in all probability be condemned, reproached and misrepresented by the ecclesiastical historians, (generally,) that way write any thing about them.  Parson Benedict, hast thou, as a historian, an eye to see them (the old order of Baptists,) a heart to feel for them, and an ear to hear them? They are a hidden people, &. can only be 'spiritually discerned; they are a "poor and an afflicted people," and only a circumcised heart can feel for and sympathize with them; they are a "peculiar people" and can only be heard by such, as have ears to hear. 

Then the historian who would give us anything like a true account of the old order of Baptists, wherein they might be seen, heard and acknowledged, must himself possess certain spiritual qualifications, as well as literary ones; for without these he will overlook them, and join in the world's general censure of them. I regret very much, that their history is now undertaken by one, who is so decidedly in favor of the human expedients of the day; that these things should in Baptist history be set up so far above the simple means, which God has ordained to be used in the accomplishment of his glorious purposes of mercy and grace towards this poor deluded, distracted world! 

Those who are called Baptists, leading Baptists, orthodox Baptists, in church history have "heaped expedient on expedient, till now with such cumulation & height the pile topples perilous, ready to tumble with heretical weight!" All things seem to be working loose from their old moorings to new issues and combinations.  Yet in all this confusion and distraction, the old order of Baptists, with the faith of God's elect, with the love of the Truth, the ancient doctrine of Grace, their feeble instrumentalities, the old landmarks, etc.-may yet be spiritually discerned.—But alas! who will write their history? 

God alone knows them, He alone has a bottle for their tears, a register for their names and history. Then it matters not much what other history may here say of ihem, only as weak &. sickly brethren may be misguided by looking thereto for precedents, that the Bible knows nothing of. . What is a great deal of Church history but the history of heresies under other more specious names? Are there no heresies among the Baptists, that will enter extensively into their history under certain imposing names? Will not those who reject such heresies be reproached &, misrepresented; while those who had originated and preached them, are commended and held forth as 'ensamples to the people of God?' 

Benedict's History

Here we see the evil consequences attendant on Church History. Parson Benedict, when you publish to the world, in your New edition of the History of the Baptists, that there are many opposed to the modem missionary spirit, modern missionary operations, to the numerous modern human expedients and institutions, will you call them the Old Order of Baptists, or a new order of baptists? Will you say, that they have sought out many inventions, or that they are "behind the times,"  still looking to the old landmarks, still entertaining the old unpopular doctrine of grace, relying on such means & institutions, as God has ordained? Will you regard them as the poor among the great body of Baptists, yet rich in faith; the foolish, yet confounding the wise; the weak ones, yet confounding the mighty; and the base and the despised yet bringing great things to nought; or do you consider that in view of all late improvements, discoveries and human devices, that it is high time for flesh to glory in the presence of God; and that the Baptists who have 'sought out many inventions,' should take the name and lead in Baptist history? 

One thing we ask, and in some degree expect it, though not free from certain misgivings, that, when you publish to the world there are many Baptists opposed to the modern missionary spirit and course, you will state their objections fairly and fully. As a historian, I think, this is incumbent on you. Further I think you ought not to spare any pains, in obtaining a full and thorough knowledge of all such things.—A short account of the conflict of the old order of Baptists in this section with certain heresies, (including the modern missionary heresy,) will give you some necessary information, of the kind I allude to, which will make out the historical Sketch I have promised. 

I expect the Minutes of the different associations around here, have been forwarded to you; and as they will furnish you with all the necessary information regarding associations, churches, numbers &c.; I will therefore confine my remarks to the history of two popular and potent heresies, which have taken the usual course of heresy, among the Baptists. It is interesting at all times to trace the course of heresy among the people of God; for like its opposite, divine truth, it manifests true Baptists: "for there must be also heresies among you, thai they which are approved may be made manifest among you.'' I Co. 11:19. They who hate, oppose and cast out heresy, love, defend and retain the truth at all hazards. Heresy, like divine truth, will have its course on earth, its lineaments may be seen in the light of prophecy,- and all predictions concerning Antichrist must be fulfilled. 

Mystic Babylon, as well as spiritual Jerusalem, must he built; and all manner of craftsmen and 'deceitful workers,' from the Pope on his throne down to the protestant heretic; likewise, all manner of means, from the tax and contributions of nations down to ordinary Pharisaical mites,—are brought into requisition by satanic device, and will be urged on by satanic power to the fulfilment of all such prophecies. O my soul! how many thousands are working out awful destinies right here, under the fairest & most specious guises! The Devil raised up dreamers of old, & will continue to raise up workmen, until mystic Babylon is finished. 

Shaker Dance

Therefore, when we ask what a brother believes, let us also ask what he tolerates; for as is his love for divine truth, so will lie his hatred and opposition to heresy. If they, who are approved, are made manifest by heresy, then let us trace them out thro' its course among our churches. This kind of history will always be interesting to the honest enquirer after truth, and will prove highly edifying; provided the writer be capable of distinguishing between truth and heresy. Alas! we have had but little of such history, since the Acts of the Apostles were written.—But I must desist from such general remarks and come to particulars. 

Quaker Shake

About the year 1806, there was in these parts great religious excitement From 1799 to 1803, there were, in most parts of the United States, remarkable outpourings of the Divine Spirit, among different denominations; multitudes became the subjects of religious concern, and were made to rejoice in the salvation of God. The revival among the Baptists in the southern and western States, has already been frequently referred to, and accounts of the astonishing additions to their churches have been given. This great revival in Kentucky began in Boone county on the Ohio River, and in its progress extended up the Ohio, Licking, and Kentucky Rivers, branching out into the settlements adjoining them. It spread fast in different directions, and in a short time almost every part of the State was affected by its influence. It was computed that about ten thousand were baptized and added to the Baptist churches in the course of two or three years. This great work progressed among the Baptists in a much more regular manner than people abroad have generally supposed. They were indeed zealously affected, and much engaged. Many of their ministers baptized in a number of neighboring churches from two to four hundred each. And two of them baptized about five hundred a-piece in the course of the work. But throughout the whole, they preserved a good degree of decorum and order. Those camp-meetings, those great parades, and sacramental seasons, those extraordinary exercises of falling down, rolling, shouting, jerking, dancing, barking, etc. were but little known among the Baptists in Kentucky, nor encouraged by them. among the Methodists and Presbyterians, attended with something like the Shaking Quaker-dance, and what was called the 'barking excercise There were many other strange and wild exercises into which the subjects of this revival fell; such, for instance, as what was called the running, jumping, barking exercise. The Methodist preachers generally preached against this extravagant wildness. I did it uniformly in my little ministrations, and sometimes gave great offense; but I feared no consequences when I felt my awful responsibilities to God. From these wild exercises, another great evil arose from the heated and wild imaginations of some. They professed to fall into trances and see visions; they would fall at meetings and sometimes at home, and lay apparently powerless and motionless for days, sometimes for a week at a time, without food or drink; and when they came to, they professed to have seen heaven and hell, to have seen God, angels, the devil and the damned; they would prophesy, and, under the pretense of Divine inspiration, predict the time of the end of the world, and the ushering in of the great millennium. A Religious Flame That Spread All Over Kentucky, Peter Cartwright;' which continued in a greater or less degree up to 1810, when the Baptists began to acquire some denominational importance, under the spiritual guidance of Elders James Whitsett, Garner McConnico, [ed. 1771-1833] John Atkerson, John Beasley and Guy McFadden; whose faithful & orthodox ministry had no doubt some influence in suppressing the uncouth, extravagant religious exercises, which have just been mentioned.

[ed. Here we post a Shaking Quaker dance as reenacted.]




About this time they experienced a great revival, in Which Mr. Peyton Smith came in and soon began to preach. As this man's name is intimately connected with the heresies to be considered, almost to an indissoluble identity; and as some of the important events of his religious course are now about being narrated, it seems proper injustice to him to premise a few things concerning his general character. 

He had scarcely attained the meridian of life, when he became a Baptist minister. With great personal popularity, a strong &. improved mind, fine personal appearance and conciliatory manners, he was eminently qualified for a successful heretical leader. His moral character has always been good: he has been a kind husband, an affectionate parent, good neighbor, un excellent citizen and zealous religionist. His great moral worth must be acknowledged by all in all respects except, his religious career; there we see such willows & doublings, so much inconsistency and insincerity, that he seems quite a different person.

He continued to preach the old Baptist doctrine of predestination, election, effectual calling, &c, until about 1820; but during all this time, some of the discerning brethren entertained and expressed certain jealousies, which were afterward fully realized. I have often heard it stated, that he said, he preached the old doctrine more from respect to M'Conico & Whitsett, than from any love for it; that he had sucked it from others and then rejoiced, that he was delivered from its shackles. It may be gratifying to some of the spiritual lovers of the truth, to see that this man had never received the love of the truth, that he was insincere, while preaching it; moreover, that he was more disposed to please man than to maintain a good conscience; and that this doctrine could never have been written on his soul in its fundamental principles, or he never would have acknowledged, that he sucked it from man.

About this time, 1820, the Concord association met at East station Camp, in Sumner Co.; and from the general correspondence it was ascertained, that there were three disaffected Arminian Churches in the Red River association, and Eld. James Whitsett with a number of other brethren, advised, the delegates from that association 'to get rid of them as quick as possible,' which the Red River Ass'n accordingly did. After this the disaffected Arminian churches formed themselves into the Bethel Association. This association extends over a section of country near the State line, between Tennessee and Kentucky, north of Nashville. It is now composed of many churches, and embraces a large body of Arminian, or Free Will Baptists, as they are sometimes called; on whom the dark shade of Arminianism still rests. 

This heresy, which could not be tolerated by the old Baptists, gave birth to the Bethel Association, and is still the bond of union that holds the churches together. The reader will notice the advice given by the Concord Association as mentioned above, and the promptness of Red River Association in cutting off the heretical churches. Furthermore, neither of these Associations ever corresponded with the Bethel association, until some of the churches of Concord Association, under the spirit of Missionism and Arminianism, did so of late, since the formation of the Stone River Association.  After the formation of the Bethel Association of Arminian Baptists, Peyton Smith began to sow the seeds of Arminian heresies among the old order of Baptists of the Cumberland, Concord and Elk River associations, and thus agitated the Churches more or less up to 1824; at which time it was ascertained, that he had seduced six churches into his arminian errors.

About this time a convention, composed of delegates from Cumberland and Concord associations, was held with the church at Bethel, in Bedford Co. in order to see if it were practicable to consolidate the two associations; likewise to check if possible the growing heresy of Arminianism, as preached by Peyton Smith. The union could not be effected, in consequence of some jealousies & fears about the Arminian heresy, which were entertained by the Cumberland association in relation to the other. But all the difficulties respecting the Arminian heresy seemed to be settled at that meeting, and the general union preserved. But in the short period of six months afterwards Peyton Smith began again to preach against the old doctrine, by saying that "the doctrine of Election came from hell! and would go back there again with all its advocates; moreover, that it was only fit for devils &, wicked men." 

This distressing state of things continued up to 1827, when the abstract of principles and constitution of the Concord Association, was made a test of union and correspondence, at a convention held by eleven churches, at Little Cedar Lick, in Wilson County. The Artninians then formed themselves into an association & improperly retained the name of the Concord association. About this time similar difficulties obtained in the Elk River Association, and the Arminian churches of that association formed another, which they called the Duck River Association. Both of these associations have retained the Arminian heresies, and have all the while manifested great repugnance to the old doctrine & its advocates. 

Elders Peyton Smith, Wm. Keel and Wm. Martin were zealous and successful in propagating and maintaining their Arminian views in these two associations. The Duck River Ass'n being only about 40 or 50 miles south of Nashville, enabled Peyton Smith to preach among its churches, although a member of the New Concord Association.  And aided by Elders Wm. Keel and Wm. Martin, their heresy took on the strength of human power, human craftiness, cunning deceit; and with all of its affinities for carnal views in general, it spread and gained an influence, that seemed to threaten an overthrow of the churches of the Old order of Baptists. 

But "if God be for us, who can be against us?" His faithful servants, Elders Garner McConnico, John Atkerson, John Beasley, James Whitsett, Guy McFadden and others, not at all terrified by their adversaries, Peyton Smith Article From TN Baptist Ministers: Elder P. R. Smith was born in Rockingham County, N.C., November 29, 1789. His parents (Drury and Martha Smith) were in easy circumstances in life, his father having received a better education than was common in that day. He filled different offices in the commonwealth, representing his county in the State Legislature, etc. He being in possession of sufficient means and only four children to educate, one son and three daughters, Peyton went to an academy in Danville, Va., where the usual course in the sciences and languages were taught. There he remained between two and three years, studying the classics. In the autumn of 1807 his father sold out his possessions in NC, and moved with his family to TN, and settled in Davidson County, on Mill Creek, nine miles south of Nashville. Peyton spent his nineteenth year studying the high branches of mathematics. As I have his autobiography I will quote from it: "When I was about twenty years old, my father died, and left his family in a strange land; my sisters married, my mother and myself were the whole family. I had no guide or protector but an old Baptist mother. Two years rolled 'round. I was now about twenty-two years of age. I had a good farm and a good house, with all the comforts of life. On the 9th day of January, 1812, I was married to Nancy S. Bass, by Elder James Whitsitt, a Baptist minister, and on April 26, following, he baptized us both in Mill Creek, near by where Antioch church now stands, in Davidson County eight miles from Nashville. We lived in great harmony nearly forty years. She died in 1851, in full hope of the Christian's rest. We raised six children - three sons and three daughters - all of whom I baptized; two are now preaching the cross. In 1834, I moved with my family to Tipton County, in the Western portion of TN. .... In 1857, I moved to Monticello, Drew County, Ark. Before closing, I will say I had the pastorate of only four churches in Arkansas, before the war; since that time I have preached but little, being compelled to look after a support. My health is very good for one in his eighty-fourth year." For a while Edler Smith led off into Campbellism, but returned in doctrine and practice. In the winter of 1874, he returned to TN, as he said, to die among his relatives and friends, and to be buried beside the wife of his youth. He was thrice married after her death; his last wife is now in Arkansas. After returning, reunited with the Covington church by letter, upon which occasion he made a deeply interesting and feeling talk. Elder Smith was of fine personal appearance, rather below ordinary height; compactly and closely made; rosy cheeks, even down to old age. In his last years, his hair was white as wool, and one of the venerable men in appearance I ever saw. In the social circle, he was amiable and engaging; but few excelled him in benevolence. He was a fine preacher, and when animated, excelled in exhortation., [ed. 1789-1874] Wm. Keel, Wm. Martin &, others— continued with firmness, faithfulness and plainness to declare the old doctrine, to the comfort, edification & delight of the remaining orthodox churches.—The opposition made to divine Truth by the three Arminian Elders just named, only served to call forth efforts in behalf of the old doctrine, which otherwise would never have been made.—The names of M'Connico, Atkerson & Whitsett will never be forgotten by their surviving Christian friends. 

And so completely were their names identified with old Baptist doctrine, that many supposed, when they died, that the world-displeasing doctrine taught by them, would die along with them. These worthies have all died, but Elder Whitsett; and all how he sadly falters now, yet in that day he was an able, unyielding advocate of divine truth, and opposed with much zeal and ability the mouthing vehemence of Smith and others. When we look at this, we have hope for him amid his present course, though different from and inconsistent, with his former one.

I have mentioned names here, that deserve many chapters in history; some as they are connected with the truth of the Gospel; and others as they are identified with Arminian errors.—It would lie impossible, in the short limits of this communication, to do justice to the meritorious names of the departed Elders, M'Conico and Atkerson. But alas! such is the injustice and neglect of Baptist History, that I fear these names will not get as many lines, as they deserve chapters. But the object in view, during their warfare on earth, was not to obtain a full and correct history of their lives, but to gain Heaven's approval, "well done, thou good and faithful servant." 

I must forbear and return to the subject. Tendencies, devices and advocates have been faithfully resisted, and they have had but little influence on the Churches. Before the meeting of this Association the beloved, orthodox McConnico was taken from us. It has been supposed by some, had he lived, he would have advocated the cause of modern missionism, at the above meeting of the Cumberland Association. But, from the course pursued by him in the convention, just mentioned, and from his great and uncompromising repugnance to all grades and modifications of Arminianism, I have no doubt but, like his brethren generally of that association, he would have taken a decided course against the encroaching innovations of Eastern missionism. 

Elder McConnico greatly deplored the backwardness and remissness of the churches toward their ministers; but never would he have agreed to a violation of the plain, scriptural mode in such cases. It is true, and let it be recorded to his credit as an orthodox minister, he was willing to do anything consistent with divine truth, to stir up his brethren to their duty in all such cases. This man of God loved divine truth too well to sacrifice it for the sake of expediency, as modern missionism is wont to do. 

Eld. Peyton Smith, while a separate or Arminian preacher, became very popular. He commanded large congregations, had great success in making proselytes and baptized great numbers. His ministerial labors were said to to be greatly blessed; & how truly has it been said, that 'a false commission is certain to have false seals!' in the sequel we shall see it was so in this case. In the very height of his Arininian glory, he suddenly and unexpectedly turned Campbellite, and with him many of his dupeables. By this strange movement he lost much of his popularity and influence; for both the Old Baptists and the Arininian Separates had been deceived by him, and the Campbellites could not reasonably expect much from him. 

Alexander Campbell

He, however, continued with them up to 1839, preaching the doctrines of Mr. A. Campbell, as detailed in his periodical, to the great annoyance of the separates, who followed him from the Old Baptist churches into his first Arininian errors; a great many of whom came back to the old Baptists, and continued so to do for 8 or 10 years afterwards. But many of those, whom he baptized, after he became an Arminian separate, joined the Campbellites. In this state of things he became dissatisfied, sold a fine plantation on which he resided, and removed to the Western division of the State.

About the year 1839, he renounced Campbellism &. joined the missionary Baptists, whose doctrine he will, no doubt, continue to preach, until something new gains a sufficient degree of importance among the Baptists to all attract his attention. 

About the year 1833, Kid. P. S. Gayle and others embraced the modern missionary spirit, which then began to manifest its Arminian tendencies; the consideration of which, will form the history of the second heresy, I had in view; which is, however, but a modification of the Arminianism already treated of. When its doctrines became subjects of discussion, the churches composing the Cumberland association agreed to hold a council or convention on the matter. A course was proposed by the aged and venerable Elder John Atkerson, to return the best scriptural advice to the churches in relation to ministerial support and furtherance, by referring them to plain scriptural quotations, that made plain the duty of the churches in all such cases; but this was rejected & the whole affair was referred to the ensuing association; which was disposed of without any serious difficulty, at that time. The measure of missionism seemed to that orthodox association to be predicated on human authority and expediency, and were condemned as such; since which its false spirit, doctrines, expanded.

But the advocates of Missionism were much more successful in disseminating their arminian expedients throughout Concord, than they had been in Cumberland Association. There was in the first place more suitable material for the successful working of the leaven of heresy in the former. Besides, Elder James Whitsett, who had long been regarded as a father in Israel, came under their immediately and personal influence and by their "fair speeches and cunning craftiness,'' was induced to embrace their missionary schemes to the great hurt, astonishment and even confusion of his old Brethren, who had stood side by side with him in combating former Arminian heresies. 

The Churches had long regarded him as an able orthodox minister, and the brethren generally of that association, felt themselves under great obligations to him for his great zeal and ability in defending their doctrine and principles against the violent assaults of Smith, Keel, Martin and others. His course in preaching and writing became so different from his former one, that there could be no longer any doubt, as to his true position. Besides, his great fondness & partiality for Eastern missionaries, and his neglect of his old 'companions in arms,' left no hope of his remaining with his old Baptist brethren. He exerted a great & bewitching influence over the minds of many; and seduced some ministers and brethren into their Arminian plans, that had previously manifested great opposition to them.

In the year 1835, a convention was called and the association met by delegates at Bethesda MD, in Wilson Co., when the subject was discussed and resolutions adopted unanimously, with regard to the course the association would take in missionary affairs. But it was soon found, that a forced and erroneous construction was put on these resolutions; and their misunderstanding about their true import, was as great, as it had been about missionary operations generally. Besides, it was very evident, to every discerning mind, that the missionaries did not intend to abide by them any further, than as they might serve to quiet the minds of certain brethren, and afford time for maturing and extending their Arminian schemes.

These resolutions did no good. At the meeting of the Concord association the next year, at M'Crary's Creek, in Davidson Co. near Nashville, after four days labor, discussion, confusion and angry debate, it was resolved to advise the churches to divide the association. This was afterward done and the Stone River Association was shunned by the churches that adhered to the old doctrine and principles; and those that went off into the Arminian course of Missionism, retained the name of Concord Association, like as the Arminians had done before. I have forwarded you the minutes of the formation of the Stone River. Association, which give a full detail of the circumstances, which led to its formation and the dissolution of the old Concord Association; likewise of its doctrine, principles, government, &c.; otherwise I should feel bound to give you a fuller account of these things, than I have. 

Permit me to refer you particularly to the Minutes and Circular Address of the Stone River Association at the time of its formation. If the minutes have not been received, let me know, and I will forward I them to you again.  About the year 1839, the missionaries opened a correspondence with the Bethel Association of Arminian Baptists; and lately (during the present year) have entered into church union with the Concord Association of Arminian Baptists; but have adopted another name for that association, viz. The United Effort Baptist Association. It seems, that the Separates and Missionaries have managed about in this way: that when a Separate church can give up its repugnance to modern Missionism, it can join the missionaries; .and when a missionary church is prepared to give up the old doctrine, or abstract of.principles, it can join the Separates.

Thus they are now at work, and have succeeded so far as to form one association. Their whole course is now Arminian, and every thing among them will shortly be Arminianized. One of their prominent ministers, while preaching in this town, was heard to say, that men and women are not elected unto salvation, until they repent and believe!  'It is true no one know of their election, until they experience repentance and faith; but who ever heard an orthodox Baptist preach, 'that 'none are elected, until they repent and believe?' The Separates, in this transaction, have led the missionaries; over to their Arminian Creed; for the abstract of principles, agreed on at the formation of this association, is pretty much the same, as was adopted by the Bethel &. Arminian Concord,and Duck River associations. 

Will this association be put down in your history as orthodox Baptists, contending 'for the truth once delivered to the saints; or an association of Baptists opposed thereto? Will any association or church of orthodox Baptists tolerate such a course of preaching as that I have just referred to?  But ah, if a may be only friendly to missionary schemes, it matters not much what he preaches!  'When we see so many flee from [the old doctrine of Predestination, Election, Grace, effectual Calling &c.,] is it not plain, that they know not the rudiments of Christianity? We have no faith, if we believe not these things. The Devil is going about to destroy this article of our faith, knowing it to be the main prop and stay of our salvation; mixing it with lies, that he may bring it to nought. Were it not for these things, we could have no church-—were it not for this, we could have no religion—were it not for this, we could have no salvation. When this doctrine is imprinted on our hearts, we do not hate it. 

Those who hide the doctrine of ELECTION, are mortal enemies to the Church. How can such people constitute the church as the pillar and ground of the truth, seeing they give it up! Neither is there any dead doctrine in the Scriptures. The Devil hath ho fitter instruments, than those who fight against election & predestination; and who endeavor by indirect and crooked ways to stop men from preaching it openly &, plainly: thereby entering into a conspiracy with Satan against it.  Oh! for the man and the Baptists, who have a heart for any fate, sorrier than give up the unpopular truths of the Bible. Yes, let our names be cast out as evil—let us according to the present course of public opinion, be regarded as the filth, oft'scouring and refuse among the people, sooner than join with the missionaries in their Arminianizing course! 

But why should an Old Baptist complain? The world has no ear, nor sympathy for their complaints; and Arminians openly laugh at their doctrine and principles, and regard them as being in opposition to their arminian projects and expedients. Yet after all, the candid historian should state their objections to modern missions fairly, fully and impartially; and should be at some pains to obtain these from their writings, preaching &c. A tho' the world may have no fellowship for it, and Arminians may now mock and laugh; yet at some future day it may be gratifying to the people of God to trace the course of truth and error, among the Baptists—and their course, opinions and exposition of truth, may be regarded very differently from what they now are.  

But, Parson Benedict, this, I fear, is asking and expecting too much from one, who is so warm and zealous an advocate of the modern innovations among the Baptists. I fear, you will not put yourself to much trouble to obtain the real sentiments and principles of the Old Baptists and probably some subsequent faithful review will have to show some defect in your history on this subject. I entertain some hope of a tolerably correct history of the Old Baptists of Tennessee, being yet written. But this does by no means, in my view, lessen the obligations, that you are under to the world and to the Baptists generally to give a faithful, fair and true account of the faith, doctrine and principles of the Old Baptists, who have conscientiously refused to go out into the modern, extravagant schemes of the idol institutions of carnal Missionism. If you will not be at the pains of obtaining the information mentioned, viz. our objections to, and reasons for not going into those things, let me know if you will publish them, provided we draw them up in a regular &. neat manuscript form and forward them to you for publication in your book. Let me know on the reception of this. Yours, very respectfully, 

June 30th, 1843. 

JNO. M. WATSON.