A Short Story

What were the beliefs of the first visible Calvinistic Baptists of London, England, in the seventeenth century? Who continued in the stated beliefs of those first Baptists of the seventeenth century? These questions are of vital importance in answering the question - "Who Are The Primitive (original) Baptists?" Are those who call themselves "Primitive Baptist" in fact "primitive"?

Any investigation of this question must have some standards for deciding the question. What will be the criteria for judging traditional Baptist orthodoxy, for establishing priority in age and origin? Who are the "successors" of the "old" Baptists? Who can show a line of succession back to the ancient Baptists of England and Wales?

In 1887 this was the question debated between Elder Lemuel Potter, representing those who had in the previous generation who adopted the name "Primitive Baptist," and Elder W. T. Throgmorton, representing those who were called "Missionary Baptist." "Primitive Baptists" are also known by other names, such as "Old School Baptists," and "Hardshells." This debate was partially devoted to ascertaining the facts of Baptist history relative to the question.

In 1911 Elder John R. Daily of the Hardshells debated two propositions with Elder Throgmorton within the context of settling the question - "who are the primitive Baptists?"

The question of traditional orthodoxy and succession (or who is truly "primitive"), concerns fundamental doctrine dealing with election and predestination, and the calling and perseverance of those chosen.

PBs give the year 1832 as the official point when the Hardshells "declared non-fellowship" against all Baptists who supported "societies" and "missions" for the propagation of the gospel, tract publication, Sunday Schools, seminaries, etc. It was this year when a group of Baptist elders assembled at Black Rock Church in Maryland and issued the "Black Rock Address" which gave formal notice of division between the supporters and opposers of the above things.

It was hotly debated, before and after this event, 1) who was scriptural in their views respecting these things, and 2) who was introducing something entirely new and against Baptist beliefs and practices.

The debate was strictly about "methods," and did not originally involves differences respecting election, predestination, calling, and perseverance. Both sides generally continued to recognize the same confession that both sides had all previously accepted as a standard for othodoxy. That was the Philadelphia/London Confession of 1689. Both sides professed belief in unconditional election, and in effectual calling by God's word and Spirit.

The "Primitive Baptist Church" is a leading remnant of the larger "anti-mission" movement of the late 18th and early 19th centuries. At first, the members of this widespread "movement" were heterogeneous. They had things in common, but they also had wide disagreements. In fact, many of those who were part of the movement, among Baptists, would not fellowship with each other. They shared contempt for the things enumerated in their complaint from Black Rock, but disagreed among themselves about the Trinity, about Daniel Parker's "two seed" theory (with its eternal Devil), about the "no change" or "Hollow Log" view of regeneration, about the use of means and of faith in salvation, about the nature of perseverance, about the extent of predestination, about denying the resurrection of the body, about denying eternal punishment, etc.

As the "Primitive Baptist" or "Old School" Baptists began to develop into a denomination, from the 1830s to the end of the 19th century, various factions and points of view vied for the title and supremacy.

To describe today's Hardshells is to describe the largest faction that survived and won the struggle for the title of "Primitive Baptist." So, to trace the path of the "Primitive Baptist" denomination, one must use what is the majority view of neo-Hardshells as the one to be judged as being "primitive."

The leading views of today's Hardshells, views which set them apart from all other Baptist groups, are the following:

1. Regeneration is not conversion to Christ by the gospel
2. Regeneration occurs on the non-cognitive and sub-conscious level and produces no immediate visible effects.
3. Faith in Christ and repentance are not required to be eternally saved.
4. All the elect will be preserved but only few will persevere.
5. Predestination is not the cause of gospel obedience and perseverance.

These questions have been discussed in great depth by Hardshell and Missionary Baptists for over two centuries. They have discussed whose views best accorded with scripture and Baptist tradition.

In determining who is "primitive" by Baptist history is not a difficult task. In regards to the above views of the Hardshells it can be easily shown how their views are novel, created in the 19th century, and are therefore not really what they profess to be, i.e., not "primitive" or "old school" at all. Their views are new and unheard of prior to the 19th century. Hardshells can offer no pre-19th century Baptist confessions of faith for their aberrant views.