Credential Creep, Credentialism, and False Credentials

Top Southern Baptist Convention news this past week probably is the resignation of Willie McLaurin from interim president and CEO of the SBC Executive Committee. I first read about it at Baptist News Global, a liberal news and opinion site that gleefully reports any foibles of the convention and skewers them for it.

McLaurin, interim president and considered most likely to be hired for the permanent post, resigned August 17th. He resigned because of the finding that he had falsified information on his resumé. His resumé included earned degrees from North Carolina Central University, Duke University Divinity School, and Hood Theological Seminary – all of which were false (as well as a claim of military service).

Previously, McLaurin had served 15 years on the staff of the Tennessee Baptist Mission Board, as well as a pastor at Greater Missionary Baptist Church in Clarksville, Tennessee, and pastor Greater Hope Baptist Church in Union City, Tennessee. He was elected to serve on the SBC Executive Committee staff in 2020. In 2022, after the departure of EC president Ronnie Floyd, he became the interim president of the Executive Committee.

All this lengthy introduction to make a few related points.

From what I have read about Willie McLaurin, he is a hard-working, personable man – a really nice guy that people like. Many Southern Baptists thought he was doing a great job as EC interim president, and were rooting for him to be elected to the permanent post. Nevertheless, he chose a false way to rise to the top. He lied. He falsified records. “Moreover, it is required in stewards that a man be found faithful.”

I think we all can agree that falsifying a resumé is wrong. (Even most who have done so inherently know it is wrong.) Most folks want their resumés to look their best, but to create information out of thin air cannot be justified. I have not noticed anyone mention or report what credentials/education Willie McLaurin actually has. Regardless, he apparently believed his actual education would either disqualify him or not be good enough qualifications. So, he lied. This raises a question to me, “Why would pastors, preachers, and Christian workers falsify a resumé?” What pressure do they feel that makes it seem necessary or beneficial? 

I believe the answer is “Credentialism” – or as one respondent at SBC Voices called it, “credential creep.” That writer, Nathan Petty, pointed out how that historically Baptists had grown in the United States mostly without the benefit of seminary trained preachers. Then they progressed in formal education. As this progress moved forward in the 20th and 21st centuries, the amount of degrees offered and education expected grew exponentially. According to Petty, the counsel of many would be for a man to get seven years of formal education (DMin) in order to be “really” be qualified to serve a local SBC congregation.[i]

This is not only an SBC issue. Many Baptists feel this pressure for credentials – or perhaps simply lust for the glory of the title. Our Baptist congregation is not affiliated with the SBC, neither any organized association, convention, or fellowship. Because of that, apparently, we received a lot of unsolicited “independent fundamental” correspondence. I have noticed in these circles a tendency for every Tom, Dick, and Harry – no matter how ignorant or uneducated – to be “Dr. So and So.” Whether they have legitimate degrees or bought one from the pawn shop, they tout their status. Every speaker at a conference is a “Dr.” What’s the deal? No doubt some of it is base human pride. I believe the other factor is “Credentialism.” We have unfortunately created communities of Christians who cannot “search the Scriptures” whether things are so, but need to be told it is so by “Dr. So and So.” If Paul’s Apostleship was not good enough for the Bereans, your “Doctorate” is not good enough for me!!

When we turn to the Bible discussions of qualifications (1 Corinthians 4:2; 1 Timothy 3:1-13; Titus 1:5-9), a clear case can be made for honesty and integrity. Level of formal education is nowhere to be found. Yes, apt to teach. No Doctor of Ministry. I have no fondness for ignorance. Nevertheless, the Bible is our rule of faith and practice. Throw away those practical qualifications your church or ministry has created. Go back to the Bible. The qualifications there are inspired by God.

My intent is not to beat up on Willie McLaurin. We all have sinned and come short of the glory of God. However, may this incident be a teaching moment.

• Let us look to the Bible for the qualifying credentials of the ministry.
• Let us see the church founded by Jesus Christ is the primary biblical educational institution.
• Let us commit to telling the truth, regardless of the consequences.[iii] 

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[i] For example, the Duke Divinity School Doctor of Ministry (D.Min.) program is normally completed in three years. They require a prior Master of Divinity (M.Div.) or comparable master’s degree before enrolling in the program. Therefore, in this case, the DMin takes about six or seven years. (Duke also requires at least five years in full-time ministry before entering the program.)
[ii] While working on this, at the top of the Word Doc I had something else on which I was working — the hymn/poem “The Church’s Desolation.” The second verse (and others) seemed to have some correlation. “Her pastors love to live at ease, They covet wealth and honor; And while they seek such things as these, They bring reproach upon her. Such worthless objects they pursue, Warmly and undiverted; The church they lead and ruin, too— Her glory is departed.”
[iii] Mark Terry writes, “If we cannot depend on pastors and church workers to tell the truth, then we’re in bad shape.”

Why Read Books by Baptist Authors?

“One of the most surprising things about 21st century Baptists is how few books they read by authors of their own denominational background,” writes Baptist pastor Ben Stratton.

Brother Ben Stratton is pastor of the Farmington Baptist Church, in Farmington, Kentucky. He put together a brochure for the J. H. Spencer Historical Society titled “Why Read Books by Baptist Authors?” He answers the question with three reasons. 

• 1. To Learn About Our Rich Baptist Heritage.
• 2. To Avoid the Pitfalls of Protestant and Pedobaptist Theology.
• 3. To Grow in Your Understanding of Sound Doctrine.

He mentions several web sites as book sources.

• Baptist Global Mission
• Baptist Standard Bearer
• Bryan Station Baptist Church
• Challenge Press
• Local Church Bible Publishers
• Particular Baptist Press
• Solid Christian Books
• Solid Ground Christian Books

To Ben’s list I add the following comments. This list is (I think) primarily concerned with print works that can be ordered online. Another source for print works is Sprinkle Publications. Sprinkle’s books are not Baptist titles only – in fact, a lot of U.S. history is available from them. However, you can find there the rare gem, Concise History of the Ketocton Baptist Association & Life of James Ireland by William Fristoe, and other Baptist books. I mention this specifically because it is my understanding that since Pastor Lloyd Sprinkle died that they will be selling off their inventory.

In addition to purchasing print books, if you don’t mind reading online, you can look to places such as Google Books and Archive.org for scans of old books. You will need an idea for whom you are looking, or perhaps search generically for something like “Baptist books,” or use more specific terms such as “Texas Baptist history.” Ben mentions many names in “Why Read Books by Baptist Authors.” Some are well known, and others not so much. B. H. Carroll, J. M. Pendleton, C. D. Cole, J. B. Moody, Andrew Fuller, A. H. Strong, John A. Broadus, J. R. Graves, Charles H. Spurgeon, Alexander Maclaren, T. T. Eaton, H. Boyce Taylor, George Truett, William Carey, George Liele, Isaac McCoy, Isaac Backus, John Clarke, John Leland, T. T. Martin, Shubal Stearns, R. H. Boyd, John Jasper, William J. Simmons, Andrew Bryan, Ben Bogard, William Cathcart, John Gill, John T. Christian, J. W. Porter, and Charles T. Walker. And that does not even begin to exhaust the Baptist authors or subjects available (in some cases you may only find books about some of the people, as opposed to books by them). Nash Publications has several book files online, such as Ivimey’s History of English Baptists, Purefoy’s History of the Sandy Creek Baptist Association, and Ecclesia, the Church, by B. H. Carroll. And don’t forget the voluminous Baptist History Homepage, already a wealth of material which is added to regularly.

I second Ben’s motion that Baptists ought to read Baptist books. Getting plenty of “Vitamin B” is good for Baptists. Ben is not saying you can’t read other works. He succinctly writes, “This is not to say that Baptists cannot learn from the works of Protestant and Pedobaptist authors. However, any reading of these men must be balanced with a steady diet of old Baptist authors.” Some Baptists seem to be ashamed of their Baptist forefathers. Perhaps that is why each time they look in the mirror they look more and more like Pedobaptists. As Ben also notes, you can “eat the watermelon and spit out the seeds” – or as we often say around here, “eat the meat and spit out the bones.” Good idea. Just remember, if you don’t spit out the Pedobaptist bones, you’re liable to choke on them! 😊

Landmarkers at Texarkana, 1905

“Landmarkers at Texarkanna,” by O. L. Hailey is an interesting piece in Word and Way (Kansas City, Missouri, Thursday, March 30, 1905, pp. 5-6). It contains the viewpoint of an outsider observing the organization of the General Association of Baptists in the United States of America in Texarkana in 1905. Hailey’s perspective may be somewhat unique, in that he both supported the Southern Baptist Convention rather than the General Association – and was the son-in-law of J. R. Graves, who many would consider the “father” of the “Landmark” movement.

Ironically, it was the “Landmarkers at Texarkana” and not his Southern Baptist Convention that reprinted Hailey’s book J. R. Graves: Life, Times and Teachings.

Anyone who has a Newspapers.com account can read the full article HERE.

The Baptismal Formula

Before he ascended back into heaven, Jesus commanded his disciples, “Go ye therefore, and teach all nations, baptizing them in the name of the Father, and of the Son, and of the Holy Ghost” (Matthew 28:19). After this, in about ten days’ time, the apostles baptized the first of their converts. Luke mentions “in the name of Jesus Christ,” (Acts 2:38, for example) but not “in the name of the Father, and of the Son, and of the Holy Ghost.”

Does the Lord’s command in Matthew 28:19 demand that a specific “formula” be spoken at the time of baptism? Must the administrator of baptism speak certain words in an exacting way in order for the immersion to be scripturally valid? Did the disciples carry out Christ’s command of Matthew 28:19?

Mentions in the book of Acts

• Acts 2:38 be baptized...in the name of Jesus Christ
• Acts 2:38 baptistheto ekastos humon epi to onomati Iesou Christou
• Acts 8:16 they were baptized in the name of the Lord Jesus
• Acts 8:16 bebaptismenoi huperchon eis to onoma tou Kuriou Iesou
• Acts 10:48 And he commanded them to be baptized in the name of the Lord
• Acts 10:48 baptisthenai en to onomati tou Kuriou
• Acts 19:5 they were baptized in the name of the Lord Jesus
• Acts 19:5 ebaptisthesan eis to onoma tou Kuriou Iesou

The Jews and proselytes on Pentecost, the Samaritans, the Gentiles at Cornelius’s house, and the twelve disciples at Ephesus were baptized in the name of the Lord Jesus Christ (Acts 2:38; 8:16; 10:48; 19:5).

See also:

• Acts 8:37-38 I believe that Jesus Christ is the Son of God...and he baptized him.
• Acts 22:16 arise, and be baptized… calling on the name of the Lord.
• Romans 6:3 baptized into Jesus Christ
• 1 Corinthians 1:13, 15 …were ye baptized in the name of Paul?...lest any should say that I had baptized in mine own name.
• Galatians 3:27 baptized into Christ

Some History and Practice (briefly)

The Didache (an early writing similar to a “church manual”) in 7:4 says, “But concerning the baptism [immersion], thus immerse; having stated all these things, immerse into the name of the Father and of the Son and of the Holy Spirit…” [i]

Tertullian, writing “Against Praxeas, Chapter 26” circa AD 216, said, “After His resurrection He promises in a pledge to His disciples that He will send them the promise of His Father; and lastly, He commands them to baptize into the Father and the Son and the Holy Ghost, not into a unipersonal God.”[ii]

Cyprian of Carthage (Epistle 72:18, circa AD 253) also invokes baptism under the Trinitarian formula, writing, “Finally, when, after the resurrection, the apostles are sent by the Lord to the heathens, they are bidden to baptize the Gentiles in the name of the Father, and of the Son, and of the Holy Ghost…Christ Himself commands the heathen to be baptized in the full and united Trinity?”[iii]

Intriguingly, in Summa Theologicae (circa AD 1265–1274), Thomas Aquinas argued that “in the name of the Father, and of the Son, and of the Holy Ghost” was the suitable form of baptism and that “in the name of Jesus” was only valid in the primitive church: “It was by a special revelation from Christ that in the primitive church the apostles baptized in the name of Christ.”

The 1644 London Baptist Confession does not mention the formula of names used in baptism. The Standard Confession of 1660 advised “to Baptise (that is in English to Dip) in the name of the Father, Son, and holy Spirit, or in the name of the Lord Jesus Christ.” However, the more influential London Baptist Confession of 1689 and Philadelphia Confession of Faith of 1742 assert, “The outward element to be used in this ordinance is water, wherein the party is to be baptized, in the name of the Father, and of the Son, and of the Holy Spirit.”

The New Hampshire Confession of Faith of 1833, once in widespread use in the United States, declares, “We believe that Christian Baptism is the immersion in water of a believer, into the name of the Father, and Son, and Holy Ghost.”

Some denominational groups, such as the United Pentecostal movement, use the Acts passages as a baptismal formula – that is, the words spoken when baptizing a person. United Pentecostals are Unitarians rather than Trinitarians, so that the “Trinitarian formula” of Matthew 28:19 is inimical to their theology. To them, “Jesus Christ” is the name of the Father, Son, and Holy Ghost. E. W. Bullinger, an ultra-dispensationalist theologian who finds the origin of the church after the end of the book of Acts, believes there are two different formulas. In Matthew 28:19-20 he finds “the commission of the Jewish ministry at the end of this age” and then “the baptism ‘in’ or ‘into’ the name of the Lord Jesus in Acts, &c, was the continuation of John’s baptism for a while, i.e. during the transitional period of Acts until the mystery was openly revealed and fully proclaimed. Then, the baptism of Eph. 4:5 supervened and still maintains.”[iv]

Some views of “the baptismal formula”

• “In the name of” means “by authority of” (as in, “Stop, in the name of the law!”)
• Baptism “in the name of the Father, Son and Holy Ghost” and “in the name of Jesus” mean the same thing. Both/either is valid.
• Only baptism when the administrator says “In the name of the Father, Son, and Holy Ghost” is valid. 
• Only baptism when the administrator says “In the name of Jesus” is valid. “When Jesus said to baptize ‘In the name of the Father, Son, and Holy Ghost,’ he was referring to his own name.”
• The formula, or words spoken, should (or may) combine both ideas, such as, “I baptize you in the name of the Father, the Son, the Holy Ghost, and into the name of the Lord Jesus Christ.”

A majority of Christian groups seem to agree that the phrase ‘in the name” means to baptize under or with Christ’s authority. See Acts 4:7 “by what power or by what name.” It is important that in Matthew 28:19 Jesus says “in the name (singular)” for the Father, Son, and Holy Ghost – signifying the concept is authority, not simply an exact replication of names.

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[i] The Didache of the Twelve Apostles, J. Louis Guthrie, 1938, p. 10.
[ii] Tertullian advocated “trine immersion,” continuing, “And indeed it is not once only, but three times, that we are immersed into the Three Persons, at each several mention of their names.”
[iii] Cyprian seems to hold baptism as a means of salvation: “How, then, do some say, that a Gentile baptized without, outside the Church, yea, and in opposition to the Church, so that it be only in the name of Jesus Christ, everywhere, and in whatever manner, can obtain remission of sin…”
[iv] Bullinger, “The Formulae of Baptism in Acts and the Epistles (in relation to Matt. 28:19, 20),” in The Companion Bible, Appendix 185, p. 206. 

Missionary Societies, by John Leland

MISSIONARY SOCIETIES *

A correspondent in Palestine, in a late letter to his friend in this country, dated at Nazareth, in Galilee, writes thus:

“By a great number of pamphlets, said to be Evangelical Magazines, and a great variety of other writings, purporting to be of a religious nature, forwarded to this country, we have received correct and authentic knowledge of numerous missionary societies, and other societies of a like kind, formed and very zealously supported in New England, and adjoining parts, in North America. Believing that these zealous societies wish for useful assistance in the great work they have undertaken, we are happy to inform you – which information you will please to communicate to these societies – that, about seventeen hundred years ago, a missionary society was formed and instituted in this country. Having had access to the records and minutes of this society, we are able, with great pleasure, to state to you, that the great design and objects of this society were not of this world. The chairman, or president, or more properly speaking, the founder of this society, was a person whose character is divine, and altogether lovely; his name, according to the records, is Jesus Christ. The more effectually to accomplish the great objects in view, he associated to himself twelve assistants, taken chiefly from that class of men known by the appellation of fishermen, and constantly going about doing good, was, himself the most self-denying and laborious of all in promoting the all-important ends of this mission. The missionary work increasing greatly, a meeting of the society was called and holden about the year thirty. Present at this meeting, the president and the twelve assistants. After considering the extensiveness of the missionary ground, and the importance of thoroughly promoting the missionary work, seventy missionaries were appointed and sent out into a great variety of places, which the president himself designed afterwards to visit. Their instructions, with orders to report after they had accomplished their mission, were these: ‘Go your ways, and, as ye go, preach, saying the kingdom of heaven is at hand. Provide neither gold, nor silver, nor brass in your purses, nor scip for your journey, neither two coats, nor yet shoes, for the workman is worthy of his meat, and that they should eat such things as were set before them.’ Having fulfilled the duties of their appointment, they made their report with great joy in the success of their mission, not that they had gained money in great or small sums, but that even the devils were subject to them through the name of the president. The president highly approved their fulfillment of their mission, and congratulated them on their success; but, at the same time, informed them that their highest cause of joy was that their names were written in heaven. About three years after this, on a very trying occasion, in the midst of a vast concourse of people, he addressed his missionaries, and said, ‘When I sent you without purse and scip and shoes, lacked ye anything?’ And they said, nothing. It is the unanimous opinion of the people of Galilee, that, had the president and members of this society, together with their missionaries, declined engaging in the labors of their mission, until ample funds for their abundant pay and support had been collected and fixed on permanent security, the work, which they so remarkably performed, would never have been entered upon, even to this day.

“When the people of Galilee consider the unceasing solicitations, and that in a great variety of shapers, which are made for money, by your missionary societies; the numerous and continual collections and contributions that are made for them, the amazing sums they have funded; and the presidents and directors of the New England, and other missionary societies, almost wholly taken up in managing money matters; even descending to obtain from the unsuspecting little children, the few cents which are given them by their friends; and, at the same time, a few young and inexperienced persons, with great salaries fixed upon them, sent out as missionaries; (and, at the same time, probably, parish-hunting;) they are strongly persuaded that your missionary societies are unacquainted with this ancient Galilean society; or, if they have heard of it, they pay little or no attention to its example. The inhabitants of Galilee, to be sure, after being made acquainted with their schemes and practices, wish to be excused from having a branch of the New England missionary society, or any of the missionary societies of their neighborhood, established in Nazareth, or in any part of their country; being altogether better satisfied with the missionary society anciently established in this country, and which ardently wish to see flourish in its power and purity, not only in Palestine, but in America, and in all the earth.”

* First published in 1818.

John Leland

Written by John Leland, as found in The Writings of the Late Elder John Leland: Including Some Events in His Life (Miss L. F. Greene, editor, New York, NY: G. W. Wood, 1845) on pages 471–472.

Various KJVO Statements by Baptists

The following statements are random, based on search results I easily found with the DuckDuckGo search engine (plus a few from my minutes collection). They begin to demonstrate the faithfulness to the King James Bible across a wide variety of Baptists both by theology and location.

Free Will Baptist
Statement of Faith, Original Stone Association of Free Will Baptists, Tennessee
B.  We believe the holy scriptures of the Old and New Testaments to be the Word of God, and the only rule of faith and practice (II Timothy 3:16-17; II Peter 1: 20-21).  The King James Version of the Bible shall be the official and only translation used by the Association.

Articles of Faith, First Free Will Baptist Church, Greenwood, SC
6. Scriptures — we believe that holy men of old wrote the Bible as they were moved, (lit. “Being borne along”) by the Holy Spirit (2 Peter 1:21, which harmonizes with 2 Timothy 3:15, which teaches that all Scripture is inspired.” (Lit. “God breathed” or “breathed out by God”).  This means that the Holy Spirit so superintended the writers of the Holy Scripture that, although they utilized their own vocabularies and  experiences, they wrote the very exact message God intended without any omission, addition, or error which means that the Bible is theologically, historically, scientifically, and geographically correct since the Holy Spirit is incapable of erring.  Being plenary verbally inspired by the Holy Spirit guarantees the infallibility and inerrancy of the Bible in every area in which it speaks and makes it the highest authority and guide for the believer.  The King James Version of the Bible shall be the official and only translation used by the church.

Christian Unity Baptist Association
Articles of Faith of the Christian Unity Baptist Association, North Carolina
2. We believe the Bible, the Old and New Testaments, is the scriptural word of God given by inspiration of the Holy Spirit. John 5:39, Rom. 16:25-26, II Tim. 3:15-17, Acts 28:23-28, II Pet. 1:20-21. We believe in using only the King James version of the Bible.
[The Christian Unity Baptist Association was formed September 27-28, 1935 in Ashe County, North Carolina. Historically tied to the Regular Baptists of the region, the Christian Unity Baptist Association varied from its predecessors, becoming a somewhat primitivistic Arminian body. They continued the rite of feet washing, taught falling from grace, allowed women ministers, and practiced open communion. The Articles of Faith that include the King James Bible were adopted at their first meeting in 1935.]

Missionary Baptist
First Landmark Missionary Baptist Church, Springfield, Oregon
“Only the Authorized King James Bible contains the Word of God.”

Sovereign Grace Missionary Baptist Church, Texarkana, Texas
“We believe and teach the King James Bible; while you are welcome to use any bible translation you choose, we only use the King James Bible. We believe the scriptures both Hebrew and Greek text was properly translated for King James and completed in 1611.”

Statement of Faith, Louisiana Missionary Baptist Association
I. We believe in the infallible, verbal inspiration of the whole Bible (2 Peter 1.19-21; 2 Timothy 3.16) and specifically, that the Bible is the Word of God and does not merely contain the Word of God. We reject any and all modern translations and or versions which are not substantially in keeping with the 1611 Authorized Version of the Bible.

Old Regular Baptist
Articles of Faith, Fifty-Ninth Annual Session of the Northern New Salem Association of Old Regular Baptist of Jesus Christ, August 5-7, 2016 (Kentucky, Michigan, Ohio)
Article 2. We believe the scriptures of the Old and New Testaments of the 1611 Authorized King James version of the Bible are the written words of God, and the only rules of Faith and practice. 2nd Peter 1:21, 2nd Tim. 3:16

Articles of Faith, One Hundred and Eighteenth Annual Session of the Sardis Association of Old Regular Baptist, September 10-12, 2010 (Kentucky)
Article 2. We believe the scripture of the Old and New Testaments of the Authorized King James Version of the Bible are the written words of God and are the only rules of faith and practice.

Primitive Baptist
Articles of Faith, Senter District Primitive Baptist Association, Ashe County, North Carolina (From the Minutes of the Nintey-third Annual Session, Senter District Primitive Baptist Association, September 6-8, 1946)
2. We believe that scriptures of the Old and New Testament as translated in the 1611 King James version of the Holy Bible, is the written work of God and the only rule of faith and practice.

Articles of Faith, Minutes of the One Hundred Fifth Annual Session of the Roaring River Primitive Baptist Association, September 21-23, 1951, (North Carolina) p. 6
2. We believe the scriptures of the Old and New Testaments (as recorded in the authorized King James Version) are the words of God, and the only rule of faith and practice.

Articles of Faith, Mars Hill Primitive Baptist Church, Hoboken, Georgia
2nd. We believe the scriptures of the Old and New Testaments, of the original King James Bible, are the words of God, and the only rule of FAITH AND PRACTICE. References: 2 Peter 1:21; Romans 15:4; 2 Timothy 3:16-17; Luke 24:45; Isaiah 8:20 (Also “Our beliefs and preaching are from the King James Bible.”)

Separate Baptist
Articles of Doctrine for All Associations, Separate Baptists in Christ
Article 1. We believe that the Scriptures of the Old and New Testament are the infallible Word of God, and the only safe rule of faith and practice, using the King James version of the Holy Bible for English-speaking people (We believe that non-English speaking people should use a Bible comparable to the King James version of the Holy Bible.). Rom 15:4, I Cor 10:11, II Tim 3:16-17, Gen 1:1 through Rev 22:21.

Union/Regular Baptist
History of White Oak Mountain Union Baptist Church, Helton, Ashe County, North Carolina
“None of those preachers had been to college, and none had had any religion or divinity courses, but t hey all knew the King James Bible (the only acceptable Bible there was) inside out.” (by Pamela Spencer Sizemore)

United Baptist
Articles of Faith, Old Zion Association of United Baptist, Kentucky
Article 5.  We believe the Scriptures of the Old and New Testament of the Authorized King James Version to be the infallible Word of God, taken then for our only rule of faith and practice; and nothing to be added or to be taken from them.

Articles of Faith, Paint Union Association of United Baptist, Kentucky
5. We believe in the Scriptures of the Old and New Testament, as recorded in the AUTHORIZED KING JAMES VERSION of the BIBLE, to be the infallible Word of God, take it for our only true rule of faith and practice, and nothing is to be added or taken from it.

Other Associations
Articles of Faith, Barren River Association of Baptists, 1830 (Kentucky) 
“While on a trip with the Baptist History Preservation Society, I traveled to Barren County, Kentucky. There I read the Articles of Faith of the Barren River Association adopted in 1830. There were twelve articles listed. 
“The Articles of Faith of the Barren River Association, adopted at her constitution at the Mount Pleasant Meeting House, Barren County, Ky., Sept. 15, 1830. 
“1st We believe that the scriptures of the Old and New Testaments, as translated by the authority of King James, to be the words of God, and is the only true rule of faith and practice.” From Pioneer Church Records of South Central Kentucky and the Upper Cumberland of Tennessee 1799-1899, C. P. Cawthorn & N. L. Warnell, Dayton, OH: Church History Research & Archives, p. 23 (as mentioned in Chapter 17 — “Bible Roots” in One Book Stands Alone by Douglas D. Stauffer)

Articles of Faith, Minutes of the Forty-First Annual Session of the Central Baptist Association, Inc., August 1-3, 1996 (TN,VA), p. 20
2. We believe that the Old and New Testament scriptures as recorded in the King James translation of 1611 to be the written and revealed word of God, and are the only rules of faith and practice. II Tim. 3:16; II Peter 1:20-21.

Articles of Faith, Minutes of the One Hundred Seventy Second Annual Session of the East Washington Association of Regular Baptist Churches of Christ, September 15-17, 2005 (Arkansas) p. 12 
2. We believe the Scriptures of the Old and New Testaments (King James Version) are of Divine Authority, and the only Rule of Faith and practice. II Peter 1:21; II Tim. 3:16.

Constitution, Minutes of the 101st Annual Session of the New Hope Baptist Association, September 22-24, 1984 (Georgia) p. 15 
Article 2. We believe and receive the Original King James Version of the Old and New Testament as the revealed Word of God, and that they contain the only safe rule of faith and practice.

According to John Sparks in The Roots of Appalachian Christianity (p. 304) the articles of faith of the Paint Union had been changed only once in the life of the association (up until the time he was writing, of course), and that was “in 1989 to advocate the use of the King James version of the Bible and no other.”

In Giving Glory to God in Appalachia: Worship Practices of Six Baptist Sub-Denominations, Howard Dorgan (p. 16) tells of the Mountain District Primitive Baptist Association peacefully changing one of their articles of faith in 1978. “The article had read: ‘We believe that the scriptures of the Old and New Testament is [sic] the written word of God and the only rule of faith and practice.’ The change resulted in the following: ‘We believe that the scriptures of the Old and New Testament, as translated in 1611 into the King James Version of the Holy Bible, is the written word of God and the only rule of faith and practice.’” Such changes in most cases reveal a change in the articles of faith to reflect practice, rather than a change in practice.

Customs of Primitive Churches, election of a minister, continued

PROP. VIII. Of the election of a minister, continued

9. Here follows a narrative of proceedings at two church meetings; the one was to move a person to a trial of his supposed gifts; the other to choose him to be a minister. At the first, the church met fasting, according to previous notice; public service being over and the rest of the congregation dismissed the minister addressed them in words to this effect.

10. “We are come together in the name and with the power of the Lord Jesus; and that fasting, according to notice. The design of the meeting (as many of you know) is, to consult and determine something on the case of our brother _______, who is inclined to the ministry from a consciousness of an inward call thereto. The external call is the business of the church, which you are bound to give, or deny him, according as you know and believe him to be, or not to be fitted of God for the office. He is no novice; for you know the man and his communications. If you know him to be given to wine; to be a striker; or covetous; or greedy of filthy lucre; or a brawler; or accused of riot; or unruly; or a polygamist; or self-willed; or apt to be soon angry; or have an ill report of them that are without; or is defective in understanding, or utterance; or if ye believe on good grounds, that he has not aptness to teach; or has not the spirit of prayer; or is not skilled in the mysteries of the gospel; ye are forbid all aiding and abetting towards introducing him to the ministry. But if, on the other hand, ye know him to be blameless; (the husband of one wife;) vigilent; sober; of good behavior; given to hospitality; patient; (ruling well his own house;) a lover of good men; just; holy; temperate; holding fast the faithful word as he hath been taught; able by sound doctrine to exhort and convince gainsayers; having a good report of them that are without; and especially if ye have reason to believe he has aptness to teach; has the spirit of prayer; and is skilled in the word of righteousness ye are bound to give your suffrage in his favour; for by endowing him with those qualifications God marks him out as a proper object of your choice. Wherefore let us ask help of God to act the wise and faithful part in this matter.

11. “The kingdom of the Lord are we! and with us are the keys of his kingdom! But we are what we are by thy sovereign grace! and have what we possess by thy unmerited bounty; for thine is the kingdom, and thine is the power! Will it please the king of saints to be in the midst of us now? and at this time reign over us in a special manner? that with the presence and power of the Lord Jesus we may do the thing that pleaseth him on earth, and may obtain the concurrence and {ratification} of heaven! Is he whom the Lord hath designed for the ministry before him? Is our brother _______ the man? Is he really fitted for the ministry, who appeareth to us so to be? Is his disposition to the sacred office the effect of a touch which thy finger hath given to his conscience, or is it owing to some other cause? Shall we encourage him to a probation in the ministry, or shall we forbear? Thou Lord, which knowest the hearts of all men, show us these things! Even so Lord Jesus, Amen.”

12. After prayer the minister desired the brethren to speak their minds freely touching the thing that had been moved to them. Much was said, and all in favour of the motion. Then the minister put the matter to the vote, saying,

13. “You who think it your duty to encourage our brother _______ to a proof of the ministerial qualifications which you know, or believe him to have, show it by the lifting of your hand.”

Hands were lifted up. Then he put the negative to them, in words to this effect,

14. “You who {hold} yourselves bound to oppose the motion, show it by like sign.”

No hands were lifted up. Then the person was called in whom the minister bespoke thus.

15. “You are, sir, by the unanimous suffrage of your church moved to the exercise of the gifts which they believe you have; we would know whether you will accept the call?”

He signified willingness to comply. Then was informed of the set time when he was to give specimens of his ministerial abilities; and the church required to attend. After that the minister prayed in words to this effect.

16. “Let the thing which we have now done please the, O Lord! for thou knowest that doing thee a pleasure has been our end; and that a sense of duty, exited by indications of thy will, was our motive. Thou hast taught us to pray that many labourers may be sent to the harvest! We have done as thou hast commanded! And no sooner hath one stood up among us, professing a mission from thee and rendering credible the profession by an appearance of ministerial qualifications, than we have hasted to be workers together with God! If we rightly interpret these things, confirm us more and more therein by what we may further see in thy servant, and hear from him, so as not to leave a doubt behind! Help him, good Lord, to make a full proof of his ministry and mission! Help us to judge truly and impartially; for we would not dare abase the power we have because it is thy power, delegated to us as an accountable trust; If we err, will our dear Lord convince us of the error, and forgive; even so, Lord Jesus, Amen.

Then were sung the following lines. The music by Mr. Arne.

                        He, bounteous still, bids others rise,

In lieu of each that fails, or dies;

Nor shall the order cease;

And when he sends by whom he’ll send.

He makes the means attain the end,

By adding the increase.

Let each that hears the preached word,

Admire this goodness of their Lord,

And in his praise agree;

For ministers, their work, and call,

Their shining gifts, their use, and all

Are fruites of his decree.

Then the minister dismissed the church with the usual benediction. See the manner, Prop. iv. ver. 40.

Customs of Primitive Churches, Morgan Edwards, pages 19-21

Customs of Primitive Churches, Of the election of a minister

PROP. VIII. Of the election of a minister

VIII. The election, or outward call, of a person to the ministry is an act of his church, excited by knowledge of God’s having endowed him with some,[1] and a belief of his having endowed him with all ministerial qualifications: the act admits of the following gradations; first their moving him by common suffrage to a private trial of his believed qualifications: the motion complied with, and proof given, they, secondly, vote him, by the like suffrage, to be a minister; and give him a written certificate of the vote to be a warranty of licence to preach in public, when occasion requires: next, he is ordained, and settled, of which more in the next propositions. The above transactions require several meetings of the church and party concerned, fasting; together with the presence of persons (at least of one) already in office; who shall open the meetings with prayers suitably prefaced; moved and direct the affairs decently and in order; and close the same meetings with prayers, praises, and benedictions.

1. Every minister is such by an act of his own church. No man or set of men can do that for a church. Nor yet one church for another. All Scripture examples are against these last, and in favour of the former process. Matthias was appointed a minister by his own church. The first deacons were made such in, and by their own church, Act. vi. 3. The persons mentioned in Act. xiv. 23 became elders in, and by their respective churches. The chief difference between ordinary and extraordinary ministers is, that the latter were made officers immediately by God; the former mediately viz., by means of the church.

2. The above act whereby a man is brought into the ministry, is not left to the option of the church; but is excited by a knowledge of his having some, and a belief of his having all ministerial qualifications: for as the Israelites pitched no where, nor moved any whither but as the divine pillar directed; so cannot a church pitch on which they please to be a minister, nor proceed as they think fit until God points out the man by qualifying him first for the office. These discoveries of his designation of the person command their notice, and direct their proceedings. See prop. vii, ver. 5.

3. The first part of the above act of the church is, their moving the person by their common suffrage to a private trial of his believed special qualifications, viz. of his aptness to teach; spirit of prayers; skill in the mysteries of the gospel, &c. His common qualifications are supposed to be known, viz. sense; utterance; temper; freedom from the guilt of gross sins; endowment with moral excellencies; and inclination to the office. Long acquaintance with the person affords a proof of these; and long acquainted with him the church must be, or choose a novice, which is prohibited. 1 Tim. iii. 6. But the other talents are of such a nature as to admit of no sufficient proof short of the exercise of them. Let these [also] first be proved, and then let them use the office &c. 1 Tim. iii. 10. Try the spirits, whether they be of God; for many false prophets &c. 1 John iv. 1. Thou hast tried them, which say they are apostles, &c. Rev. ii. 2. Let the prophets speak—and let the other judge, 1 Cor. xiv. 29. False brethren [viz. teachers, Act. xv. 1.] unawares brought in, who came in privily &c. Gal. ii. 4. Ye know the proof of him, Phil. ii. 22. Make full proof of thy ministry, 2 Tim. iv. 5. Ye seek a proof of Christ speaking in me, 2 Cor. xiii. 3.

4. The said motion accepted, and proof given, the church {act} secondly, by their common suffrage to vote the person to be a minister; and to give him a written certificate of the transaction. We read of ministers that carried letters of commendation to, and from, churches. 2 Cor. iii. 1. These [it is reasonable to suppose] were certificates of their call to the ministry, and good character; and of the nature of authority or licence to preach publicly. See 3 Joh. 9. 1 Cor. 16. 3.

5. Next, he is to be ordained, and settled. See prop. ix. x.

6. The above gradations by which a person is brought to the ministry, and settled in a church require several meetings of the church, viz. (1) A meeting to move the matter to the candidate; and after trials (2) a meeting to elect him to be a minister; at this he may be ordained, if all things allow it; if not they must (3) Have a meeting for his ordinations, which is commonly the case. At this he may also be set over the church or installed, if expedient; if not they must (4) Have a meeting to make him their bishop, pastor, or elder &c.

7. The presence of person already in office (at least one) is requisite. One may do; as may be argued from the case of Titus in Crete, ch. i. 5, and the personal directions given to Timothy, 1 Tim. v. 12. But two, or more, suit better; for then there will be a presbytery, 1 Tim. iv. 14. There is no example of a church (without any minister) that fixed a man in the office; but many examples of churches that furnished themselves with ministers with the help of other ministers. The apostles were present when the church of Jerusalem appointed Matthias, Act. i. Simeon, Lucius and Manaen were present in the church of Antioch when Paul and Barnabas were separated to the work, Act. xiii. Paul and Silas were present when the churches of Greece chose them elders, Act. xiv.

8. Those meetings should be attended with fastings; and (by means of the assisting officers) with addresses, prayers, praises, and benedictions. So Peter addressed the church of Jerusalem previous to their choice of Matthias, and prayed, Act. i. 15, 24. So the church of Antioch fasted, when Paul and Barnabas were separated unto the work Act. xiii. 2. The churches of Greece did the same with commendations to the Lord; which mean prayer, or benediction, or praise, or each. Act. xiv. 23.

9. To be continued…

Customs of Primitive Churches, Morgan Edwards, pages 17-19

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[1] or, same?

Excerpts of Philadelphia Baptist Association

From Gillette's compilation of the minutes of the Philadelphia Association (1707-1807)

• 1753, p. 70: "Concluded, that any brother called by any of our churches to exercise his gift, when approved of at home, should, before his ordination, visit other churches, and preach among them, and obtain from those churches concurring evidence of their approbation, that it is proper and convenient that such may be ordained."
• 1755, p. 72: "Appointed, that one ministering brother from the Jerseys, and one from Pennsylvania, visit North Carolina: the several churches to contribute to bear their expense."
• October 1766, p. 97: "After prayer, it was moved and agreed: That it is most necessary for the good of the Baptist interest, that the Association have at their disposal every year a sum of money. Accordingly it was further agreed: That the churches, henceforth, do make a collection every quarter, and send the same yearly to the Association, to be by them deposited in the hands of trustees ; the interest whereof only to be by them laid out every year in support of ministers travelling on the errand of the churches, or otherwise, as the necessities of said churches shall require."
• October 1771, p. 119: "A motion being made in the Association, relative to the appointment of an Evangelist, it was universally agreed that such an appointment promised much advantage to the Baptist interests. Five ministers were put in nomination for the ofiice, viz : Rev. Messrs. John Gano, Benjamin Miller, Samuel Jones, David Jones, Morgan Edwards. The choice fell on the last, which he accepted on the conditions then specified."
• October 1772, p. 124: "The thanks of the Association were returned to brother Morgan Edwards, for his services in travelling and visiting the churches to the southward ; and the interest of the Association fund, for the last year, voted him, together with £6 more, made up by the brethren present, and sent him by Mr. Samuel Jones."
• 1773, p. 128: "Also a letter from the Quekuky Association, in North Carolina, thanking us for our care in sending messengers among them..."
• October 1773, p. 130: "The usefulness of a travelling minister on this continent appearing more manifest by trials, and Brother Morgan Edwards declining the office, it was agreed, that Brother John Gano be a messenger of the churches for this year ; and that the treasurer do pay him the interest of the Association fund, to help defraying his expenses." (Edwards was chosen as an evangelist of the association in 1771, and had travelled so in 1772)
• May 1774, p. 135: "A motion being made, that Brother John Gano should give an account of his travels to the southward : he accordingly did, by which it appears he has been indefatigable in his labors, and that a minister, travelling annually, according to the plan proposed, may answer very valuable purposes."
• October 1774, p. 142:  "Voted, That Brother Gano be paid by the treasurer the interest due on the Association fund, towards defraying his expenses in travelling the last year : accordingly he received £12."
• October 1772, p. 124: "A certificate was given to Brother David Jones, who intends to visit the western tribes of Indians the next winter, to ascertain his good standing with us. Also, at his request, a motion was made to recommend his case to the respective churches, as he must be at the expense of paying his interpreter £5 per month; and the contribution made to be sent by their messengers to the next Association. If not wanted, the money will be returned to the donors."

Customs of Primitive Churches, Office of Minister, continued

Customs of Primitive Churches, the Office of Minister, continued

6. To read the scripture, viz. in public; As his custom was, he went to the synagogue on the sabbath day, and stood up for to read, Luk. iv. 16-19. Paul and Barnabas went to the synagogue on the sabbath day, and after reading &c. Act. xiii. 14-15, 27, ch. xv. 21. When this epistle is read among you cause that it be read also in the church of the Laodiceans, and that ye likewise read the epistle from Laodicea, Col. iv. 16. I charge you by the Lord that this epistle be read to all the holy brethren, I Thes. v. 27.

7. To preach; But we will give ourselves continually to the ministry of the church &c. Act. vi. 4. Or ministry, let us wait on our ministry, Rom xii. 7-8. Go, preach the gospel, &c. Mar. xvi. 16. How can they hear without a preacher? Rom. x. 14.

8. To break bread; Jesus took bread, and blessed it, and brake it, and gave it to the disciples; likewise also the cup, Math. xxvi. 26-27. On the first day of the week the disciples came together to break bread—and when Paul had broken bread &c. Act. xx. 7-11. And they continued daily in the apostles doctrine and breaking bread &c. Act. ii. 42.

9. To dismiss, and bless the people; While he sent the people away, &c. When he had sent the multitudes away, Math. xiv. 22-23. Else when thou shalt bless how shall he, that occupieth the room of the unlearned, say Amen? 1 Cor. xiv. 16. The grace of our Lord Jesus Christ, and the love of God, &c. 2 Cor. xiii. 14. Speak to Aaron and his sons, saying, on this wise shall ye bless the children of Israel, The Lord bless thee and keep thee; the Lord make his face to shine upon thee, and be gracious to thee; the Lord lift up his countenance upon thee, and give thee peace, &c. Num. vi. 23-26.

10. To govern, viz. in conjunction with the ruling elders. The elders who rule well—especially they who labour in the word and doctrine. 1 Tim. v. 17. Remember them who have the rule over you, and have spoken to you the word of God, &c. Obey them who have the rule over you, &c. Heb. xiii. 7, 17.

11. To take into the church, viz. to admit members, and restore the excommunicated. See the manner under the propositions which relate to the subjects. I give unto thee the keys of the kingdom of heaven Math. xvi. 19, xviii. 18. Ye that are spiritual [the ministers, 1 Cor. xiv. 37.] restore such a one, Gal. vi. 1. To whom ye forgive any thing, I forgive, 2 Cor. ii. 7, 10.

12. To bind or retain sin, viz. in a declarative way when the judgment of the church is obtained, Whatsoever thou shalt bind on earth shall be bound in heaven, Math. xvi. 10. Whatsover ye shall bind on earth shall be bound in heaven, ch. xviii. 18. Whoseovers sins ye retain, they are retained, Joh. xx. 23.

13. To admonish, viz. in public, and in an official way, towards recovering the sinner, or make way for his excommunication. See this exemplified under the proposition which relates to the subject. Them that are over you in the Lord, and admonish you, 1 Thes. v. 12. Them that sin rebuke before all, 1 Tim. v. 20. After the first and second admonition, reject, 1 Tim. iii. 10.

14. To cast out of the church or excommunicate. See the manner under the proposition that concerns the matter. Whom I have delivered to Satan, 1 Tim. 1, 20. I, present in spirit, have judged &c. Ye, with my spirit, deliver such a one to Satan, 1 Cor. v. 3-5. Whose deeds I will remember, 3 Joh. 10. Peter said, thou hast neither part nor lot in this matter, Act. viii. 20-21.

15. To loose or remit sin, viz. (1) The sin of the penitent excommunicate, (2) Of the penitent sick. See the manner under the propositions which treat of the subjects. Whatsoever thou shalt loose on earth shall be loosed in heaven, Math. xvi. 19. xviii. 18. Whosoevers sins ye remit, they are remitted unto them, Joh. xx. 23. To whom ye forgive any thing, I forgive in the person of Christ, 2 Cor. ii. 7, 10. Let the sick send for the elders of the church—and if he have committed sin, it shall be forgiven, Jam. v. 14, 16.

16. To lay on hands, viz. (1) On persons baptized, They were baptized both men and women &c. Peter and John laid hands on them, Act. viii. 12, 17. They were baptized, and when Paul had laid his hands on them, Act. xix. 5-6. (2) On persons ordained to offices, whom they set before the apostles, and when they had laid their hands upon them, Act. vi. 6. And when [the prophets and teachers] had laid their hands on Paul and Barnabas, Act. xiii. 3. The gift that is in thee by the laying on of the hands of the presbytery, &c. The laying on of my hands, 1 Tim. iv. 14. 2 Tim. i. 6. Lay hands suddenly on no man, 1 Tim. v. 22. (3) On children when the minister blesseth, prays for, and names them, There were brought unto him little children that he should put his hands on them, &c. He took them up in his arms, put his hands on them, and blessed them, &c. Math. xix. 13-15. Luk. xviii. 15-17.

17. To baptize; Go, and teach all nations, baptizing them, Math. xxviii. 19. John did baptize, &c. Joh. iv. 1-2. And he [Philip the evangelist] baptized the eunuch, &c. Act. viii. 38. I [Paul] baptized, 1 Cor. i. 14-16. Lay baptism is unscriptural.

18. To visit, viz., the flock, whether sick or well. This is implied in the title of bishop; whence the word bishoprick is sometimes translated visitation, Lu. xix. 44. 1 Pet. ii. 12. If any be sick let him send for the elders of the church, Jam. v. 14. Pure religion and undefiled is—to visit the fatherless and widow in their afflictions, Jam. i. 27. Paul said unto Barnabas, let us go and visit the brethren where we have preached and see how they do, Act. xv. 36. I have taught you from house to house, Act. xx. 20. When ye come to a house salute it, Math. x. 12. Ye have not visited the flock, Jer. xxiii. 2.

19. To give a good example in all things; In all things shew thyself a pattern of good works, Tit. ii. 7. Be thou an example to the believers in word, conversation, charity, spirit, faith and purity, 1 Tim. iv. 12. Being examples to the flock, 1 Pet. v. 3. Take the prophets for example, Jam. v. 10. As ye have us for example, Phil. iii. 17. 2 Thes. iii. 9. They that have spoken to you the word of God, whose faith follow, considering the end of their conversation, Heb. xiii. 7. Be ye followers of me, as I am of Christ, 1 Cor. iv. 16.

20. To anoint the sic; Is any sick among you? let him call for the elders of the church, and let them pray over him, anointing him with oil, &c. Jam. v. 14-16. See the manner under the proposition, of anointing the sick.

21. To bury the dead; And it came to pass in those days that Dorcas was sick, and died, whom when they had washed, they laid in an upper room—And they sent two men to Peter desiring him that he would not delay to come unto them, &c. Act. ix. 37-38. And devout men carried Stephen to his burial, Act. viii. 2.

22. To perform marriages; There was a marriage in Cana of Galilee; and both Jesus was called to the marriage, and his disciples, Joh. ii. 1-2. What therefore God hath joined together let no man put asunder, Math. xix. 6.

23. To catechize; Let him that is taught [Gr. that is catechized] communicate to him that teacheth [Gr. that catechiseth] in all good things. Gal. vi. 6.

24. To bless infants, name them, and lay hands on them, They there were brought unto him little children that he should put his hands on them and pray, &c. He took them up in his arms, laid his hands on them, and blessed them, &c. Suffer little children to come unto me, and forbid them not, &c. Math. xix. 13-16. Mar. x. 13-16. Luk. xviii. 15-17. [Zacharias the priest] said his name is John, Luk. i. 63.

25. To defend the faith; Knowing that I am set for the defence of the Gospel, Phil. i. 17. A bishop must be able to hold fast the faithful word to convince gainsayers &c. Tit. i. 9. This charge I commit to thee, son Timothy, hold the faith, &c. 1 Tim. i. 18. The same commit thou to faithful men who shall be able to teach others, 2 Tim. ii. 2. The priests lips should keep knowledge, and they should seek the law at his mouth; for he is the messenger of the Lord of hosts, Mal. ii. 7.

26. To assist at associations, ordinations, constituting churches &c. See Act. xv. Tit. i. 5. Act. viii. 14. ch. xi. 12, 22.

Customs of Primitive Churches, Morgan Edwards, 1768, pages 13-15