WHY RESTRICTED COMMUNION?

[This is an excerpt from an eBook by Welsh Tract Publications on the different views of the Lord's Supper- ed]

Do Conditionalists Have A Logical Right To Call Themselves Old School Baptists? (Santmaria)

[This is an excerpt
from a new eBook titled, Fulton Confession of Faith Examined - ed]

NEW EBOOK: "CHRISTIAN COUNSELING" EXAMINED

 [Although we do not follow the "Church Fathers" as a whole, we find these things said here to fit pretty well with Old School Baptist beliefs.  This is an excerpt from an eBook coming out today as a Kindle eBook - ed]

CHURCH PLANTING AND ITS ADHERENTS (SANTAMARIA)

[This is the outline for a new eBook from Welsh Tract Publications.  The links do not work - ed]

HISTORY OF THE CHURCH OF GOD IN A KINDLE EBOOK (CUSHINGS GIIGS HASSELL)

 

CHURCH PLANTING 1

 

LIFE OF ELDER C. B. HASSELL. (Sylvester Hassell)

At one o'clock Sunday morning, April 11, 1880, my dear father, Elder Cushing Biggs Hassell, at his house in Williamston, N. C, after an illness of forty-two days, and in the seventy-first year of his age, gently fell asleep in Jesus. For forty years, he had been a minister, and for about twenty-five years, perhaps, the leading minister of the Primitive Baptist Church in North Carolina.

SOME FAMOUS OLD SCHOOL BAPTIST MINISTER BROUGHT TO LIFE THROUGH ENHANCED AI

ELDER DAID BARTLEY

ELDER DAVID BARTLEY

ELDER SAMUEL TROTT

ELDER SAMUEL TROTT

ELDER SAMUEL TROTT

 

ELCER GILBERT BEEBE

ELDER GILBERT BEEBE

ELDER GILBERT BEEBE

CHAPTER XXII. MODERN RELIGIOUS INVENTIONS (Chapter 22 from Hasseell's History of the Church of God)

[This is erhaps, one of the finest summaries we have ever read of the History of the Old School Baptists - ed]

BIBLICAL MARRIAGE (JAMES)

FOREWORD

Here is a short biography provided by our Brother:

Elder Jabin (Jay) James was ordained as an old-line Primitive Baptist elder in January 2002. He currently serves Cedar Creek Primitive Baptist Church near Cordele, GA. He has served several other churches in Georgia. He enjoys writing and has written several articles for religious periodicals. He and his wife, Beth, have been married for 24 years. They have 4 children and reside in Fitzgerald, Georgia.

A MESSAGE FROM WELSH TRACT PUBLICATIONS...(SANTAMARIA)

We would like to clarify some things.... It appears to be the opinion of some that Welsh Tract Publications has become a "merchandising operation." Why is this? Becaus we dare to charge for the ebooks we produce? We would like to remind those who share this opinion that when our dear brethren Elder Poole and Elder Lackey published books (hardcover), they CHARGED for them. Was this a "merchandising operation?" Sadly, where are these great works now that were published? They are out of print, and the copies that remain cost upwards of $600 used. This is the problem with paper books: they go out of print and thus disappear! The ebooks that we publish now will never go out of print. They cost much less than the paper books, and they can be carried in one's pocket (try doing that with the complete editorials of Elder Beebe! We want these writings to last as much as is in our power. And for those who think that we are becoming rich publishing these works through Amazon, we will tell them that we receive anywhere from 35% to 7o% of the price of the book. Hardly enough to become wealthy, brethren. But what if we did make a profit from our publications? Is this sinful? Is a worker not worthy of his hire? There may be some who see no advantage to the Kindle format.

PS - We would also like to point out to those who think charging for books or for a paper is "merchandising" to carefully examine the Signs of the Times, both past and present.  Beebe charged the paper and had agents all over the country.  He also charged for most of the books he published.  Was this merchandising?  We think not.

CHAPTER XI DELIVERED. (Bartley)

On a cold and rainy day an order came that we should put up three days rations in our haversacks, and be ready to strike our tents and embark late that evening to sail up the river; but later a second order came that we could retire and sleep about two hours, and that we would be called up to go on board the boats about midnight to run up to Pittsburg Landing, where a great battle was to be fought. To me, this was a summons unto my speedy death.

CHAPTER X FLEEING, JONAH-LIKE. (Bartley)

It has been said that we are creatures of circumstances, and the force of circumstances, with our environments, certainly do operate upon us as causes and influences in shaping and directing our course in life.

CB HASSELL HISTORY OF THE CHURCH OF GOD EBOOK COMING SOON`

MEANS OF GRACE 3

 

ORIGIN OF THE OLD LINE PRIMITIVE BAPTISTS

The Old Line Primitive Baptists originated from a complex historical process that took place within the Primitive Baptist movement in the 19th and early 20th centuries, largely as a response to internal divisions over issues like preaching authority, associational correspondence, doctrinal purity, and particularly Conditional Time Salvation (CTS).

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🔹 Foundational Background

• Primitive Baptists emerged in the 1830s as a separation from the Missionary Baptist movement. They rejected innovations such as:

  • Mission boards

  • Sunday schools

  • Theological seminaries

  • Paid ministry
    These "innovations" were seen as unscriptural and as departing from the faith and practice of the early Baptists.

• Early leaders included Elder Gilbert Beebe, Elder Samuel Trott, and Elder Wilson Thompson, who helped establish the theological and ecclesiological framework for what would later be called Old School Baptists.

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🔹 The Rise of Doctrinal Factionalism (Mid-to-Late 19th Century)

After the initial separation from the Missionaries, new doctrinal debates arose among Primitive Baptists themselves:

• Conditional Time Salvation vs. Absolute Predestination & Eternal Salvation Alone:

  • Figures like Elder Gilbert Beebe rejected Conditional Time Salvation as introducing Arminian ideas into Primitive Baptist theology.

  • Others, particularly in the Southern U.S. (e.g., Alabama, Mississippi, Texas), accepted a form of time salvation in which obedience could affect temporal blessings, chastisements, and fellowship.

• Progressive Sanctification:

  • Rejected by many Old School Baptists as contrary to the finished work of Christ and the once-for-all sanctification of the elect.

  • Others, particularly those influenced by Puritan or Reformed thought, embraced a view of practical or progressive holiness.

These divisions produced a schism between two broad groups by the early 1900s:

• "Absoluters" or "Old Line" Primitive Baptists

• "Conditionalists" or "Progressives"

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🔹 Formal Emergence of "Old Line" Primitive Baptists

The term Old Line Primitive Baptists began to be used in the 1910s–1930s, especially in areas like Virginia, North Carolina, Kentucky, and Tennessee, to describe churches that:

• Maintained strict adherence to the doctrines of absolute predestination, eternal vital union, and regeneration as monergistic.

• Rejected the Conditional Time Salvation framework.

• Preserved old associational correspondence patterns, often withdrawing from associations that allowed CTS or permitted what they saw as creeping modernism.

• Held tightly to the original 1832 Black Rock Address principles and Beebean theology.

“Old Line” signified continuity with the unbroken doctrinal line of the original Old School Baptists, especially those who followed Signs of the Times and Beebe’s writings.

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🔹 Key Features of the Old Line Primitive Baptists

Feature	Old Line Primitive Baptists View
Predestination	Absolute and unconditional
Time Salvation	Rejected as Arminian
Means in Regeneration	Denied—Holy Spirit alone
Church Practices	No Sunday Schools, no boards
Fellowship Boundaries	Strict—non-fellowship with CTS
Doctrinal Authorities	Beebe, Trott, Dudley

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🔹 Major Conflicts and Split with Conditionalists

The key historical rifts occurred through association-level splits:

• Ketocton Association (Virginia) had internal disputes that led to divisions over doctrinal purity, with Old Line Baptists separating.

• In Tennessee, the New Salem Association was a major body of Old Line churches that maintained traditionalist stances.

Many Old Line Primitive Baptists ceased correspondence with associations that harbored or tolerated CTS or progressive sanctification views, viewing them as “off the line.”

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🔹 Leading Figures and Publications

• Elder F.A. Chick, Elder Silas H. Durand, Elder John R. Respess, and Elder R.H. Pittman were strong proponents of Old Line thought.

• Publications like:

  • Signs of the Times (NY)

  • Advocate and Messenger

  • The Remnant (modern continuation)

helped shape and preserve the identity of the Old Line branch.

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🔹 Modern Usage and Identity

Today, "Old Line Primitive Baptists" is still used by churches who:

• Trace doctrinal lineage directly to the Black Rock Address of 1832

• Reject all forms of Conditional Time Salvation

• Embrace strict predestinarianism and experiential regeneration

• Often meet in unincorporated, non-programmed local churches

They are distinct from:

• Progressive Primitive Baptists (many of whom now allow Sunday Schools or CTS)

• Two-Seed-in-the-Spirit Predestinarian Baptists (a hyper-Calvinist fringe group)

• Universalists and Spiritualizers (often separated entirely)

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🔹 Summary Chart

Term	Meaning
Primitive Baptists	Baptists who rejected 19th-century innovations
Old School Baptists	The original name for the anti-mission movement
Old Line Primitive Baptists	Those who continued strict Beebean theology
Conditionalists	Accepted time-based conditional blessings
Progressives	Introduced Sunday Schools, relaxed theology

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Origins and Editorial Positions on Absolute Predestination Among Primitive Baptists

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Section I: Origins of the Old Line Primitive Baptists

The Old Line Primitive Baptists emerged as a conservative faction within the broader Primitive Baptist movement in the late 19th and early 20th centuries. Their origin lies in the reaffirmation of strict Calvinistic theology, particularly Absolute Predestination, and a rejection of Conditional Time Salvation (CTS) and other innovations perceived as doctrinal drift.

Primitive Baptists themselves were a breakaway from Missionary Baptists during the Black Rock Address of 1832, where leaders like Elder Gilbert Beebe and Elder Samuel Trott rejected mission boards, Sunday Schools, and other organized religious institutions as unbiblical.

As doctrinal differences within the Primitive Baptist movement deepened, those who refused to soften the doctrine of predestination or introduce conditional views of time salvation began identifying as Old Line Primitive Baptists—"Old Line" signifying continuity with the original, uncompromising Old School Baptist doctrine.

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Section II: Key Doctrinal Divides

Doctrine	Old Line Position	Conditionalist/Progressive View
Predestination	Absolute of all things	Limited to salvation; excludes evil acts
Means in Regeneration	Denied	Often affirmed (gospel instrumentality)
Conditional Time Salvation	Rejected	Accepted as practical truth
Progressive Sanctification	Rejected	Often affirmed

Old Line Baptists considered Absolute Predestination a touchstone doctrine, meaning that any editor or elder who denied it was seen as departing from the faith once delivered.

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Section III: Editor Positions on Absolute Predestination

A. Affirmers of Absolute Predestination (Old Line Standard-Bearers)

1. Elder Gilbert Beebe (Editor, Signs of the Times, 1832–1881)

• Position: Strongly Affirmed Absolute Predestination

• Quote: "We believe most unhesitatingly in the doctrine of the absolute predestination of all things." (Signs, 1855)

2. Elder Samuel Trott (Frequent Contributor)

• Position: Affirmed full predestination, including evil under God’s sovereignty

• Quote: “God’s predestination includes all things that come to pass... both good and evil.”

3. Elder Thomas P. Dudley (Editor, Cross Roads Papers)

• Position: Supralapsarian predestinarian; influential in Kentucky and Virginia

4. Elder Silas H. Durand (Co-editor, Signs of the Times, 1881–1905)

• Position: Defender of Beebe’s theology; opponent of CTS and conditionalism

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B. Editors Who Qualified or Denied Absolute Predestination

1. Elder R.H. Pittman (Editor, Advocate and Messenger)

• Position: Moderated predestination; avoided fatalism

• Note: Signed the 1932 Fulton Confession, which retained predestinarian language but was viewed as compromise by Old Liners

2. Elder C.H. Cayce (Editor, Primitive Baptist, 1900–1940s)

• Position: Explicitly denied predestination of evil

• Quote: “We do not believe God predestinated sin... Predestination applies only to the elect and their salvation.”

• Impact: Seen as chief proponent of Conditional Time Salvation. Rejected by Old Liners.

3. Elder J.H. Oliphant (Editor, Signs of Grace, Indiana)

• Position: Softened view; emphasized God’s permissive will more than His determinate counsel

• Ambiguity: Popular among more progressive churches; avoided Beebean language

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Section IV: Old Line Ministers Who Disagreed with Predestination of Sin

While the vast majority of Old Line Primitive Baptists upheld the absolute predestination of all things, including sin under divine sovereignty, a few ministers associated with Old Line circles expressed caution or qualified their view of predestination as it related to evil.

1. Elder W.T. Dalton (Kentucky, early 20th century)

• View: Rejected the idea that God was the author of sin but stopped short of denying that all events were predestinated.

• He preferred language that emphasized God's permissive decree concerning sin rather than active causation.

• No known printed sermons directly quote him on this matter, but oral tradition in Kentucky churches noted his reservations.

2. Elder C.B. Teague (Alabama, early 1900s)

• View: Affirmed predestination broadly but expressed discomfort with attributing sin's origin to divine decree.

• No full printed statements are presently available, though his writings appeared occasionally in local association minutes with softened terminology.

However, these figures were never editors of major Old Line publications and their more cautious expressions were generally tolerated only so far as they did not deny the broader doctrine of God's sovereign decree.

Some churches and associations eventually severed correspondence when such caution was seen as too close to the views of Cayce and other Conditionalists.

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Section V: Doctrinal Documents and Confessions

1. Black Rock Address (1832)

• Affirms sovereign grace and rejection of modern institutions

• Silent on predestination explicitly but foundational for Old Line standards

2. Fulton Confession of Faith (1932)

• Retains language of predestination

• Accepted by both factions but interpreted differently

• Old Line Baptists often viewed it as a compromise document when read alongside Cayce’s influence

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Section VI: Summary Table of Editorial Positions

Editor	Paper/Role	Predestination View	Alignment
Gilbert Beebe	Signs of the Times (NY)	Strongly Affirmed (All)	Old Line
Samuel Trott	Contributor	Affirmed	Old Line
Thomas P. Dudley	Cross Roads Papers	Supralapsarian	Old Line
Silas H. Durand	Signs of the Times	Affirmed	Old Line
R.H. Pittman	Advocate and Messenger	Modified/Ambiguous	Moderate
C.H. Cayce	Primitive Baptist (Tennessee)	Denied (especially evil)	Conditionalist
J.H. Oliphant	Signs of Grace (Indiana)	Qualified	Progressive

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Section VII: Distinction Between Old Line and Absoluters

While often overlapping, the terms Old Line Primitive Baptists and Absoluters are not strictly synonymous.

Old Line Primitive Baptists refers to a historical faction that emerged from the Primitive Baptist tradition and adhered to a strict doctrinal and ecclesiastical identity. These churches emphasized not just absolute predestination, but also experiential regeneration, the rejection of means, and separation from modern religious innovations.

Absoluters, by contrast, is a theological label applied to those Primitive Baptists who assert the absolute predestination of all things, particularly including sin and evil. The term was often used polemically by opponents (such as Conditionalists) and was not always claimed as a self-designation.

Feature	Old Line Primitive Baptists	Absoluters
Definition	A historical and ecclesiastical identity	A doctrinal/theological stance
Scope	Broad—includes church order, regeneration, CTS	Narrow—focuses on predestination
View on Predestination	Affirms Absolute Predestination	Affirms Absolute Predestination
View on Predestination of Sin	Usually affirms or tolerates it	Dogmatically affirms it
Association/Fellowship	Specific lineage and correspondence	Doctrinal affinity
Usage	Internal label among traditional PBs	Often applied in debate/dispute

In essence, all Absoluters are Old Liners, but not all Old Liners are dogmatic Absoluters. A few Old Liners expressed caution regarding the origin of sin in God’s decree while still affirming His total sovereignty.

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Section VIII: Why Some Absoluters Avoid the Term "Old Line"

Although many Absoluters are in full doctrinal agreement with what Old Line Primitive Baptists teach, they do not always adopt the term "Old Line" for several reasons:

1. Ecclesiastical vs. Doctrinal Identity

• "Old Line" refers to a specific ecclesiastical lineage and set of church correspondences, especially with the Signs of the Times, the New York churches, and the Black Rock tradition.

• Some Absoluters are independent of these historical correspondences and prefer not to identify institutionally.

2. Avoidance of Controversial or Sectarian Overtones

• Some Absoluters view "Old Line" as associated with specific controversies or church divisions, and prefer to emphasize doctrine rather than labels.

3. Regional Variation

• In some areas, "Old Line" has fallen out of use as a self-description, while in others, it retains specific institutional meaning.

• Absoluters outside of the northeastern U.S. may emphasize predestination but avoid the historical terminology tied to the Mid-Atlantic/Northeastern Old Line churches.

4. Simpler Identity

• Many prefer simply "Primitive Baptist," believing it to encompass all faithful doctrine without requiring further label refinement.

As such, while the two groups often align theologically, the term "Old Line" carries historical and associational implications that not all Absoluters accept.

Means of Grace 2

 

ORDAINED (BARTLEY)

Now my troubles, conflicts and unrest seemed to be at an end, and as we rode home to my sister's my peace was perfect; but when nearly there a still voice within me said: "Now you are in the church, what is your duty; for everyone has a place to fill, and what is your place?" This checked my restful peace, but I quickly resolved that as soon as I entered the house,
I would take up the Bible, close my eyes, and ask the Lord to direct me to a Scripture that would show me the place He designed me to fill in the church. But it opened between the Old Testament and the New, and I felt rebuked, for an inward voice said: "See how forward and presumptuous you are in thinking the Lord had anything for you to do!" Yet I was impressed with a desire to know the Lord's will; so I turned to the first chapter of the Acts of the Apostles and read it, and on to the fifth, yearning for something to relieve and comfort me; but nothing had any interest for me until I read verse 20: "Go, stand and speak in the temple to the people all the words of this life." I could read no farther, nor take my eyes from these words of solemn command, but read them over and over; for it seemed that they were spoken to me, and they deeply affected me. Closing the book, I left the house and walked the yard, mentally saying: "This was spoken by the angel of the Lord to the apostles Peter and John, not to you, and why should you be so exercised about it?" But I could not prevent the angelic words from reverberating with power through the chambers of my soul: "Go, stand and speak in the temple to the people all the words of this life." This was the beginning of a new experience and trial, and it came upon me so unlooked for; for I had expected to find the dear church a home of only tranquility, peace, and rest of soul. How little did I know of the way!

 

The next day, I walked on an errand beyond Brother McQueary's and called in to see him on the way, and while there, a rain set in. He took advantage of this and asked me if I was not exercised about speaking in the name of the Lord. I tried to evade an answer, but he told me that as I was now a member of the church, he had a right to ask me and said it was my duty to tell him, either yes or no. So, I briefly told him of MY exercises on the day of the ordination and the day of my baptism. As I returned from the errand, again I called in to see him, asked him to walk out with me, and entreated him with tears to say nothing of what he had required me to tell him, but he said he should make no rash promise and tried to comfort me. Supper being ready, he said: "Brother Bartley, ask a blessing," and I tried to do so, but the effort spoiled my appetite, for I felt that he and the family were ashamed of me as I was of myself. As soon as I was on my way home, the tempter said to me: "Now look at yourself! You think about preaching, yet you can't ask a blessing without feeling ashamed of it!" As I plodded along, night soon set in, but the darkness within was greater, and I was very wretched. For on the way home, the conviction took possession of my mind that the church would give me license to preach at the next meeting, but my feeling was that I could not submit to this. That night I slept but little. The next two days, my conflict and trouble seemed greater than I had ever endured, and I felt that I could scarcely live without relief. I wandered about day and night - tried to search the Scriptures - piteously tried to implore the Lord for relief and release, but my cries were shut out, because my spirit was rebellious against the will of the Lord and the church. For while I fully believed the church would license me to preach the gospel at the next conference meeting, my mind was, that rather than submit, I would prefer exclusion; therefore, I implored the Lord to release me from such an ordeal, relieve me from my crushing trouble and give me peace again. For not only did I feel utterly unfit and insufficient for the gospel ministry, but I also greatly desired to be a successful physician. During this fearful mental conflict, I vowed that I would die before I would try to preach, but instantly a silent voice within said, "You shall have to suffer in this body for preaching this doctrine."

 

On Wednesday afternoon, while lying under a shade tree in the yard, my wife sat down by me and asked me what the matter was. I told her that the church would license me to preach at the next meeting, and I felt as if it would almost kill me. She tried to relieve my distressed mind by assuring me that the church would not do so premature a thing, but I told her it would, and asked her if she thought I could preach. She said, "No, I don't." At this, I wept aloud, for I could no longer control the storm of conflicting emotions, yet I felt that she was right, and that I could not preach. But why, then, must I be so troubled about preaching? That night I went from place to place, first in the orchard, then away in the woods, seeking access to the Lord in prayer, and fearing someone might hear me, but no relief could I find, for my prayers were shut out. The trouble was, I wanted relief in my own way, and my stubborn will would not yield. At last, almost exhausted, I came to an inviting log and sat down to rest.

 

Just then, a new train of thought and feeling possessed me, and my unyielding will gave way to a meek spirit of peace and childlike trust, and the fierce struggle ceased! The dear Master so gently gave me to see that the church was His and that my rebellion against it was against Him. Now I was overcome in sweet contrition, and every thought was brought into obedience unto Christ. I then felt a true spirit of prayer, and kneeling, realized blessed access in the presence of the Lord, for He was very near and precious. In implicit trust, I asked him to bless the church with His mind and wisdom, guide it to do that which would honor and please Him, and give me grace and strength to obediently do His will. It was now late in the night, and my natural strength was nearly exhausted, but I went home so changed and peaceful, retired and slept, and my sleep was as when Jacob said, "The Lord is in this place!" For in a heavenly vision, the lovely Savior stood over me in heavenly radiance, and in a moment, we were standing before the congregation at the church. He stood at my right hand, placed the open New Testament in my hands, and enabled me to minister to the comfort of His people. While I spoke, their faces expressed sympathy, gladness, and love. He then gave me to understand that thus it should be, and I should go and preach the gospel of salvation; that while I should meet with trials, He would be with me and put it into the hearts of His people to sympathize with and encourage me. That the Lord Jesus gave me this true vision, I have had abundant assurance through my ministry of forty-two years. At the next church-meeting, the second Saturday in July, 1854, the church voted that I should relate my exercises about peaking in the name of the Lord, and the pastor called me forward. I complied, but sat down and wept. Then, with some composure, I related what I have here written. Dear old Elder Nay was present, and on being asked for counsel, said he could witness to what I had related, and that he believed the Lord had called me to preach the gospel. Elder McQueary asked me one question: "Brother Bartley, have you ever seen anything in yourself that looked like a preacher or made you think you could preach?" The answer was in my heart, and I said: "No, Brother McQueary, unless the Lord enables me, I know I cannot preach." With a smile he replied: "Well, Brother Bartley, we Old Baptists are a strange sort of people, for if we have a man among us that thinks he can preach and must preach, we will not let him preach; but if we have one who feels that he can't preach we make him preach." 1) The church then liberated me to preach the gospel wherever God in His providence might cast my lot.

 

At the close of the Sunday meeting, the pastor said: "Brethren Bartley and

Jackson, two young preachers, will preach here next Sunday at 4 o'clock." This was a great shock to me, for no one had spoken to me about it, and it troubled me all week. But as brother Jackson had been speaking in the church a few months I consoled myself with the thought that I should refuse, and he would speak to the people. At eleven the next Sunday, we all went to hear Brother McQueary preach at a meeting house near us, and some of the brethren went home with us for dinner. To my dismay, they told me Brother Jackson had gone on a visit to another church. At first, I felt that I could not go to the appointment, but they kindly urged me, saying that it would hurt Brother McQueary's feelings if I refused, yet they expressed much sympathy for me. At last, they got me started, but we arrived an hour late, and then I went away and tried to pray before going in the well-filled house. Brother McQueary told me to go to the pulpit as the people were waiting. I begged him to preach and let me off, but he refused. Taking me up with him, he handed me the Bible and told me to select a text while he introduced me. He was a man of God, full of earnest and deep feeling, though stern, and he fervently prayed for me. Then I arose and read: "And the ransomed of the Lord shall return, and come to Zion with songs and everlasting Joy upon their heads; they shall obtain joy and gladness, and sorrow and sighing shall flee away." Isa. xxxv: 10. This text, so full of the gospel, had been in my mind all the week, and my thought was that if I had to speak to the congregation, I might say something upon it in an experimental way, for its meaning seemed very clear.

 

First, I stated that the appointment was made without my knowledge; that I feared it was not of the Lord, but fleshly and wrong; that if it was not according to His will for me to speak in His name my desire was the He might seal my lips and not suffer me to his honor His holy name before them; but, if it was His will, I believed He could enable even me to speak in His praise. Turning to the subject to begin, I again read, "And the ransomed of the Lord shall return," and was about to tell the meaning of "ransomed," when, as quick as one can put out a light, my mind was in awful darkness, and I could not utter a word, but stood dumb and confounded before all! Horror and shame overwhelmed me, for I felt that the Lord had rebuked me before them, according to my word. Oh, why had I thus presumptuously gone into that sacred place, and made myself such a fearful example and warning? I felt that death would have been preferable to this, and the intensity of my dismay was so crushing it seemed that I must fall, unless I sat down, for it appeared a long time that I had stood there in that mute agony, knowing that all eyes were upon me, beholding how the Lord had condemned me before them. I turned my head over my shoulder, to see the seat and drop back on it - when, lo! The horror of darkness fled, and the Sun of righteousness arose unto me with healing in His wings. In an instant, all was light and peace in my soul, my thoughts were liberated, my tongue was loosened, and I was enabled to speak for an hour upon the text with freedom and comfort. And as I entered into the divine meaning and blessedness of my text, tears filled the eyes of the brethren, expressive of their relief and comfort of heart, for they had seen my distress, and had felt and prayed for me, as the pastor told me. When I sat down, it was with the quiet peace of a comforted child and a trusting faith that the Lord was with me.

 

Looking back through my extended ministerial life and travels and labors, from now until that first sermon, I may truly say that it was a faithful, earnest, and pattern of all how the Lord has led me, in fulfillment of the heavenly vision He gave me. For in waiting on my ministering, in a large measure light had been sown to me in darkness, and in me the words of the Lord Jesus have been fulfilled: "What I tell you in darkness, that speak ye in light." This has had the effect of teaching me my entire insufficiency for so great a work and to abase me before the Most High, that I might have a humble spirit. Indeed, from the time I knew the altogether lovely One as my Savior I have earnestly desired to be meek and lowly in heart as He is, and He has given me this desire through many afflictions and trials, which have bowed my spirit in deep sorrow and caused me to cry unto the Lord for grace to help me in time of need. 

WHAT IS MY DUTY?

Now my troubles, conflicts and unrest seemed to be at an end, and as we rode home to my sister's my peace was perfect; but when nearly there a still voice within me said: "Now you are in the church, what is your duty; for everyone has a place to fill, and what is your place?"

MEANS OF GRACE 1

CHAPTER VII ADDED TO THE CHURCH. (Bartley)

The second Saturday in June 1854, I was gathered with the Conn's Creek Regular Baptist church in a full meeting house. When Elder McQueary arose in the pulpit to preach, old Mr. Jacob Creek stood on the floor just in front of him, because he was hard of hearing, and while the minister preached the gospel in power the tears flowed from the aged man's eyes, the eloquent witnesses of his faith in Jesus and His power to save.

CHAPTER VI SAVED!

0, how shall I fully set forth the wonderful revelation that the loving Father was pleased to give me just then? For when I was about to write that I could not go to the church because I was not a believer, that moment I did believe! Yea, Jesus was revealed to me, the Lord, MY righteousness! And with the eyes of my understanding, I beheld Him in His holiness and exaltation as my altogether lovely Savior! Sweet peace then filled my entire being, and my heart went out in love to God, my adored Father in heaven!

WHAT PRAYER IS AND WHAT IT IS NOT

 

CHAPTER V. "THE MORNING COMETH."

At times, when riding alone over the beautiful, wild prairies of Illinois, and beholding the wonderful works of God, as evidences of His Being and power and goodness, my adoring spirit would implore Him aloud to be pleased to mercifully deliver me from the fowler's snare, from the power of the devil, and from the chains of darkness and bonds of sin and guilt, and give me a heart to love Him; that I might spend the rest of my time in His service and the service of His people.

CHAPTER IV. TEMPTATIONS.

Now I went forth into life again, but worse than before - alas! Into a living torment, worse than death. True, I had ceased to weep and mourn and pray, but so far from being filled with love and peace and praise, my heart was hardened, my life was more bitter than death, and my lips would utter vile curses, for which I would immediately loathe myself. The former years of deep mourning, heart-penitence, and tearful supplications were blessed, when measured by the following months and years of horrible temptations and hardened despair. For now, I was doubly sure God had cast me off forever, and that I was a Satan-abandoned reprobate, or given over to him to be tormented, "having no hope, and without God in the world." This was fearful. Never before had I used profane words, but would have been shocked at the thought of profanity, but now the most horrid curses were darted through my mind, and when vexed, they would break out in words, in spite of my efforts to prevent it, and this caused me to hate myself and my wretched life. Oh! How could I be otherwise than most hateful in the sight of Him who is infinitely holy? 

 

In the time of my mourning over my lost condition I had tried to solace myself with the fact that I had lived a moral life, but now I realized that my very nature was a fountain of iniquity, and this overwhelmed me in the deepest self-abhorrence. For I was made to understand that, by lineal descent from the corrupted head of the human race, there had come down to me a corrupt existence, as a poisoned fountain, so that in every fiber of my being I was vile. Now all this so embittered my blighted life that I felt it would be better to die, because I was only adding sin to sin and making my deplorable case worse and worse; and my idea was that I should sin no more after being released from mortality; therefore, I was fearfully tempted to seek death. Indeed, on one occasion Satan drove me to the verge of self-destruction. I was plowing in a field of corn, and, becoming fretted at the horse, cursed it bitterly, and then the anguish of my spirit seemed unendurable. So, leaving the field, I entered a grove in a state of distraction, wanting to seek relief in some way; and there I verily felt the presence of Satan at my right hand, and that I was in his hateful power. I piteously asked him to release me from his horrid grasp, and audibly said: "Oh! have you not tormented me long enough?" I shudder to relate that the next moment I was impelled to cast myself on the ground, place the point of my dirk-knife over my heart, with my right hand on the handle, and the thought ran through my mind: "How quick I could end this miserable existence." But at that moment my hand became passive and powerless, as if arrested, and I said: "I cannot now, but I will soon." Never again was I so fearfully tempted. The Lord would suffer the tempter to go no further, but made a way for my escape. 

 

As in the time of my mourning I sought to hide my troubles from those about me, so now I could not bear the thought of any one knowing what a profane and miserable reprobate I was; therefore, only when alone would I utter the tormenting thoughts of vile profanity which were darted through my tortured mind. So, I was greatly mortified on learning from my wife that she had been shocked by overhearing me once. Yet I knew the Omniscient One saw me as I was. At this time my father preached in the settlement every alternate Sunday, and I usually attended. But I have a vivid remembrance of only one sermon. It was upon God's election and predestination of His people unto holiness and divine sonship. I felt within me a spirit of bitter irreconciliation and anger against this doctrine, and mentally saying, "I cannot and will not hear it," I left the house; for I felt that it was against me and cut me off. My intention was to go home, but while still within hearing of my father's voice my angry spirit gave way, a strong desire to return filled my heart. I halted and listened; I stood irresolute and trembling, but soon felt subdued, and contritely walked back in the house and heard the close of the sermon. From that time I felt this opposition and hatred to God's righteous will no more; for I knew that He was infinitely wise and holy. But this rebellion in my heart at that time prepared me to ever after bear with and pity those who may feel as I then did, rather than condemn them; for, as Jesus said on the cross, "They know not what they do." By nature, we were all the children of wrath, and God only can reconcile the poor, rebellious sinner to Himself, and give him the spirit of peace and a heart to love Him. Jesus alone can say to the angry waves: "Peace, be still." At last those horrid and fiery temptations were taken away from me at times, and then my hard heart would become tender under a feeling sense of the goodness of God, and my despairing and bitter spirit would be filled with sweet contrition. At such times my soul began again to cry out to God in prayer, and tears once more came to my relief. This was as the breaking of day to my darkened, chilled and famishing soul, after a long and fearful night in a horrible wilderness. O, the day-dawn and the day-start did indeed begin to arise in my hopeless heart! But, like the murmuring children of Israel, I wandered back and forth in the great and terrible wilderness a long time, until my soul was deeply humbled and shown that there was no goodness in me, before the merciful God of salvation delivered me out of the hand of my fierce tormentor, and brought me out of black despair into the light of His sweet and soul-cheering countenance, I can most truly say that my soul longed for His mercy, and I was led to feel that His favor was better than life. Therefore, with my whole heart I again sought the Lord in earnest, fervent, supplication and prayer. 

CHAPTER III. LOST (Bartley)

As I grew older and my mind was more mature, I became deeply exercised about the way of salvation, or how a man can be just with God. For I could see no possible way for the salvation of a guilty sinner, without dishonoring the law and justice of God-and this could not be, I knew. My mind most seriously dwelt upon this for about three years, I think. Finally, as I could not understand how it was possible for me to be saved, I wrote a long letter to Elder Wilson Thompson, telling him my troubles (and I think this was the first time I ever told any one of my woeful condition) I told him that I well understood how God, my Creator, Lawgiver and Judge, was just in my everlasting condemnation, for I was sinful, wicked and guilty in His sight, and also in my own eyes, but how the same God, sitting in judgment upon my case and trying me by His holy law, which I had violated, could pardon and save me and yet remain just, was impossible for me to understand. Therefore, I asked him to tell me how this could be, for I had the greatest confidence in him. That God is holy, just, and good, I believed, and His law also holy, therefore, I could not ask nor hope to be saved at the injury of justice. 

CHAPTER II. FOUND GUILTY

The second Sunday of November 1844 was the solemn day of my awakening and conviction. As was my custom, I had gone to the old church. The old hewed-log meeting house stood on an eminence near the present town of Saint Paul. I had walked there with a light heart, and life was very bright and inviting to my view. While I respected religious worship, my motive in going was to see my young friends and pass the day pleasantly. Sitting there alone in the front and middle tier of seats, I was an indifferent listener to my father's sermon until near the close, when he quoted the words of Jesus: "The stone which the builders rejected, the same is become the head of the corner. Whosoever shall fall upon that stone shall be broken, but on whomsoever it shall fall it will grind him to powder." Father said that the stone was Christ, and the sinner that fell upon Him was broken-hearted and broken off from the law; but if we were not built on Christ, we were yet in our sins and enemies to God. A silent voice echoed the words in my inmost being: "You are not built upon Christ; you are yet in your sins and an enemy to God." 

ETERNAL VITAL UNIN & FEDERAL HEADSHIP ADDENDUM

 

BROTHERS AND SISTERS THIS IS THE WORD OF THE LORD?

[This is an excerpt from our forthcoming eBook - ed]

ETERNAL VITAL UNION & FEDERAL HEADSHIP 4

 

ELDER DAVID BATLEY - EARLY IMPRESSIONS.

This is the forty-second return of my spiritual birthday, which gracious and blessed event was on the 25th of April, 1854; therefore, my mind is moved to begin a relation of my early religious life on this memorable anniversary of the happy day when my spirit first rejoiced in God my Savior, who then reconciled me to Himself in Jesus Christ, His beloved Son and my loving Redeemer. The next day was my twenty-seventh natural birthday. Both events were in the state of Ohio, and near the beautiful Ohio River.

ETERNAL VITAL UNION & FEDERAL HEADSHIP 3

 

DEPRAVITY AND SIN (TROTT) 1846

BROTHER BEEBE: – I see, in the Signs and Advocate, for April 1, 1846, that brother Guice proposes certain questions to me concerning some items contained in a former communication of mine.