The Bell Witch: The Full Account (47 page)

describes the Primitive Baptists, whose church

services consist of nothing more than preaching,

praying, and singing. The
Black Rock Address of

1832
will acquaint the reader with the circumstances

that lead to the division between Primitive and other

Baptists earlier in the Nineteenth Century.

Primitive Baptists view scriptures as the divinely

inspired word of God, and as the sole rule of faith

and practice for the church. It is also believed that

the scriptures have been divinely preserved over the

ages, and that the 1611
King James Version
is the

superior English translation of the scriptures. This

preference is based upon evidence indicating the

superiority of its base manuscripts and evidence

indicating the superior scholarly abilities of its

translators.

Paul claimed that all scripture is given by

inspiration of God (II Tim 3:16). Accordingly, Jesus

said that scripture can not be broken (Jn 10:35).

Such infallibility could only occur in writings under

the power of full inspiration.

The assertion of full inspiration does not

necessarily imply that the Spirit masked or overrode

the writing styles or personalities of the writers;

however, it does imply that the informational content

of the scriptures is of God.

All books of the
King James Bible
are regarded by

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349

Primitive Baptists as scripture. The books of the Old

Testament are known to be scripture because Jesus

and the apostles quoted them as such. The books of

the New Testament are known to be scripture

because of Jesus' promise that special inspirational

guidance would be upon the apostles (Jn 14:26, Jn

16:13). This pertains to Paul, also, as implied by

Peter (II Pet 3:15-16).

Primitive Baptists believe that scriptural precedent

should resolve issues of practice not explicitly

addressed by scriptural commandment, where

possible. Primitive Baptists are not inclined to treat

scriptural practices as mere cultural fashions of

biblical times, and will do so only where this is

obvious (I Cor 9:19-23).

The scriptures offer two alternate titles for

preachers,
bishop,
and
elder
(I Tim 3:1-7, Tit 1:5-9, I

Pet 5:1). The importance of using these titles was

evidenced by Jesus' condemnation of the Pharisees

for taking aggrandizing titles to themselves (Mt 23:5-

12).

That
elder
refers to gospel preachers is evidenced

by the fact that both Peter and John claimed this

title for themselves (I Pet 5:1, II Jn 1, III Jn 1). That

bishop
and
elder
refer to the same office is proven by

the interchanged usage of these terms in Tit 1:5-9.

Primitive Baptists typically refrain from the usage of

bishop
because of the misimpression that would be

conveyed under modern connotation.

The term
reverend
is used only once in the

scriptures, where it has direct reference to God (Ps

111:9). Primitive Baptists believe that men are

therefore unworthy of wearing this title. Though a

minister can be a
father
in certain respects (I Cor

4:15), this term is never used as a title in the

scriptures. In fact, Jesus commanded to call no man

your
father
upon the earth (Mt 23:9).

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F I T Z H U G H

The term
apostle
is used by the scriptures to mean

a minister who is an eyewitness to the sufferings and

resurrection of Christ (Acts 1:1-3, Acts 1:21-26, I Cor

9:1, I Pet 5:1). In addition,
apostles
were granted

special powers not possessed by
elders
(Acts 8:18, II

Cor 12:12, Heb 2:3-4). Primitive Baptists believe that

any man claiming this title for himself today does so

in error.

Primitive Baptist
elders
are chosen by the

individual congregations from male members who

have proved to be faithful to the church and its

principles. These men are given the opportunity to

speak over a trial period to determine if they have a

gift to preach. This trial period typically lasts from

one to five years. The other elders ordain those

judged by the congregations to satisfy scriptural

qualifications for the ministry.

All Primitive Baptist
elders
are expected to be self-

educated in the Word of God, and expected to seek

the counsel of experienced
ministers
about questions

of scriptural interpretation and other matters church

matters.

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351

Appendix G:

The London Baptist Confession

of 1644

A CONFESSION OF FAITH of seven

congregations or churches of Christ in

London, which are commonly, but unjustly,

called Anabaptists; published for the vindication of

the truth and information of the ignorant; likewise

for the taking off those aspersions which are

frequently, both in pulpit and print, unjustly cast

upon them. Printed in London, Ann. 1646.

But this I confess unto thee, that after the way

which they call heresie so worship I the God of my

Fathers, believing all things that are written in the

Law and the Prophets, and have hope towards God,

which they themselves also allow, that there shall be

a resurrection of the dead both of the just and unjust

- Acts XXIV, 14-15.

For we cannot but speak the things that we have

seen and heard - Acts IV, 20. If I have spoken evil,

bear witness of the evil; but if well, why smitest thou

me - John XVIII, 23. Blessed are ye when men revile

you, and say all manner of evil against you falsely for

my sake. Rejoice, etc. - Matt. V, 11-12; XIX, 29.

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F I T Z H U G H

Appendix H:

Calvin’s Doctrine of

Predestination

T HE COVENANT OF LIFE not being equally

preached to all, and among those to whom it

is preached not always finding the same

reception, this diversity discovers the wonderful

depth of the Divine judgment. Nor is it to be doubted

that this variety also follows, subject to the decision

of God's eternal election.

If it be evidently the result of the Divine will, that

salvation is freely offered to some, and others are

prevented from attaining it…this immediately gives

rise to important and difficult questions, which are

incapable of any other explication, than by the

establishment of pious minds in what ought to be

received concerning election and predestination…a

question, in the opinion of many, full of perplexity;

for they consider nothing more unreasonable, than

that of the common mass of mankind, some should

be predestinated to salvation, and others to

destruction.

But how unreasonably they perplex themselves

will afterwards appear from the sequel of our

discourse. Besides, the very obscurity, which excites

such dread, not only displays the utility of this

doctrine, but shows it to be productive of the most

delightful benefit.

We shall never be clearly convinced as we ought to

be, that our salvation flows from the fountain of

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353

God's free mercy, till we are acquainted with His

eternal election, which illustrates the grace of God by

this comparison, that He adopts not all

promiscuously to the hope of salvation, but gives to

some what He refuses to others.

Ignorance of this principle evidently detracts from

the Divine glory, and diminishes real humility. But

according to Paul, what is so necessary to be known,

never can be known, unless God, without any regard

to works, chooses those whom He has decreed. “At

this present time also, there is a remnant according

to the election of grace. And if by grace, then it is no

more of works; otherwise, grace is no more grace.

But if it be of works, then it is no more grace;

otherwise, work is no more work.”

If we need to be recalled to the origin of election, to

prove that we obtain salvation from no other source

than the mere goodness of God, they who desire to

extinguish this principle, do all they can to obscure

what ought to be magnificently and loudly

celebrated, and to pluck up humility by the roots. In

ascribing the salvation of the remnant of the people

to the election of grace, Paul clearly testifies that it is

then only known that God saves whom upon which

there can be no claim.

They who shut the gates to prevent anyone from

presuming to approach and taste this doctrine, do no

less injury to man than to God; for nothing else will

be sufficient to produce in us suitable humility, or to

impress us with a due sense of our great obligations

to God. Nor is there any other basis for solid

confidence, even according to the authority of Christ,

who, to deliver us from all fear, and render us

invincible amidst so many dangers, snares, and

deadly conflicts, promises to preserve in safety all

whom the Father has committed to His care.

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I. Whence we infer, that they who know not

themselves to be God's peculiar people will be

tortured with continual anxiety; and therefore,

that the interest of all believers, as well as their

own, is very badly consulted by those who, blind

to the three advantages we have remarked, would

wholly remove the foundation of our salvation.

And hence the Church rises to our view, which

otherwise, as Bernard justly observes, could

neither be discovered nor recognized among

creatures, being in two respects wonderfully

concealed in the bosom of a blessed

predestination, and in the mass of a miserable

damnation.

But before I enter on the subject itself, I must

address some preliminary observations to two

sorts of persons. The discussion of

predestination…a subject of itself rather

intricate…is made very perplexed, and therefore

dangerous, by human curiosity, which no barriers

can restrain from wandering into forbidden

labyrinths, and soaring beyond its sphere, as if

determined to leave none of the Divine secrets

unscrutinized or unexplored.

As we see multitudes everywhere guilty of this

arrogance and presumption, and among them

some who are not censurable in other respects, it

is proper to admonish them of the bounds of their

duty on this subject. First, then, let them

remember that when they inquire into

predestination, they penetrate the inmost recesses

of Divine wisdom, where the careless and

confident intruder will obtain no satisfaction to

his curiosity, but will enter a labyrinth from which

he will find no way to depart.

For it is unreasonable that man should scrutinize

with impunity those things which the Lord has

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determined to be hidden in himself; and

investigate, even from eternity, that sublimity of

wisdom which God would have us to adore and

not comprehend, to promote our admiration of His

glory. The secrets of His will which He

determined to reveal to us, He discovers in His

word; and these are all that He foresaw would

concern us or conduce to our advantage.

II. “We are come into the way of faith,” says

Augustine; “let us constantly pursue it. It

conducts into the king's palace, in which are

hidden all the treasures of wisdom and

knowledge. For the Lord Christ Himself envied

not His great and most select disciples when He

said, 'I have many things to say unto you, but ye

cannot bear them now.' We must talk, we must

improve, we must grow, that our hearts may be

able to understand those things of which we are

at present incapable. If the last day finds us

improving, we shall then learn what we never

could learn in the present state.”

If we only consider that the word of the Lord is the

only way to lead us to an investigation of all that

ought to be believed concerning Him, and the only

light to enlighten us to behold all that ought to be

seen of Him, this consideration will easily restrain

and preserve us from all presumption. For we

shall know that when we have exceeded the limits

of the word, we shall get into a devious and

darksome course, in which errors, slips, and falls,

will often be inevitable.

Let us, then, in the first place, bear in mind, that

to desire any other knowledge of predestination

than what is unfolded in the word of God,

indicates as great folly, as a wish to walk through

unpassable roads, or to see in the dark. Nor let

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