History of the Washington District
Regular Primitive Baptist Association 1811- 1951

by Elihu Jasper Sutherland

PREFACE

One of the principal reasons for the distressing confusion between the numerous religious denominations now prevalent in the United States may be readily traced to ignorance. Most people make up their minds and express their opinions on religious questions to which they have given little thought, less investigation, and no prayer. Glib-tongued preachers often make broad assertions which their listeners accept as facts and finalities. Many religious publications are full of propaganda for their particular brand of orthodoxy, and make slashing attacks, however baseless and unreasonable, against anyone who may honestly have a different belief or faith.

The Primitive Baptist Church is one of the denominations which have been subjected to unjust ridicule and vituperation-both spoken and wntten. This church is charged with a multitude of moral alid religious crimes. We are persuaded that much of this misrepresentation is due to the critics lack of accurate information on the beliefs and practices of the Primitive Baptist Church. Unfortunately these churches have not had the means of placing before the public their position on vital religious questions in an adequate manner. Very few of the old and honored Primitive Baptist Associations have been blessed with having their glorious histories written and circulated among their members and the general public. It is earnestly hoped that this publication, however short and imperfect it is, may enable the members of this association and sister associations to learn more about the sainted men and women who have followed in the footsteps of our Master and made this country a safe place in which to live and worship the one true and living God. We also trust that other readers will find a better and more temperate understanding of the faith and rules of the Primitive Baptists.

It is regretted that lack of space limits the historical portion of this publication. Yet as it is given herein it furnishes the reader with a brief narrative of the seven score years of services and struggles of the faithful old soldiers of the Cross within the bounds of the Washington Association. To know its history is to be proud of the rich heritage its present members possess.

The Abstracts of Principles show the doctrine and faith believed in, and preached and lived by the members of the Association. The Preamble and Constitution, upon which the Association Was founded, and the Rules of Decorum, by which its business has been conducted since 1811, are included for the purpose of providing the reader with a handy and full guide to the Association's religious beliefs and practices.

Added interest and historical value are provided by other data gleaned from the minutes of the Association: lists of: (1) the various churches which became members of the Association during its one hundred and forty years of existence; (2) the churches which acted as hosts to its annual associations; (3) all the ministers who have labored in the Association; and (4) the moderators and clerks serving the Association each year.

It is believed that the inclusion of available portraits of moderators of the Association will be appreciated by the older members, who have heard their strong and comforting voices "preaching in the wilderness,'' and by the younger members, who love and venerate the saints gone to glory.

The writer wishes to thank sincerely the members of the committee appointed by the Association, Elders A. R. Singleton, Gorman B. Sutherland and Lester Barker, to inspect the manuscript of this book, for their valuable suggestions and advice in its inception, preparation and completion. My thanks are also tendered to the many other members and friends of the Association for their encouragement and assistance in searching for pictures of the moderators and furnishing other useful data which have made this book possible.

This religious body is known locally as "The Washington Association," and for this reason and for the sake of brevity, this form of the name will be used generally in this book.

We earnestly trust that this publication will be of much service and inspiration to all who may read it, and, more than all else, that it will redound to the glory and praise of God.

Elihu J. Sutherland
Clintwood, Virginia
November 11, 1952

CHAPTER ONE
SHORT HISTORY
of the
REGULAR WASHINGTON DISTRICT
PRIMITIVE BAPTIST ASSOCIATION

Americans may trace their religious beliefs and practices beyond the Atlantic Ocean to Europe and even to Asia, where Christianity was born in Bethlehem almost two thousand years ago. Immigrants to America, many of whom were fleeing from persecution by bloody religious zealots, brought their religious faiths with them to the New World. Thus Baptists appeared early in the settlements of America. Church historians record that the first Baptist Church in America was established in 1638 at Newport, Rhode Island. Later other Baptist churches were organized in Virginia and North Carolina. The first five Baptist Associations organized in America were Philadelphia (1707), Charleston (1751), Sandy Creek (1758), Kehukee (1765) (Hassell-662), and Ketocton (1766) (Semple-388). Sandy Creek and Kehuhee were in North Carolina, and Ketoctoii was in Virginia.

As the tide of immigration moved westward from the Atlantic seaboard, Baptists and their ministers were in the vanguard. New churches sprang up in the frontier settlements. It is said that the first Baptist preacher in the upper Clinch River settlements was Squire Boone, a brother of the famous Daniel Boone (Johnston--40). These daring brothers spent the winter of 1773-1774, in the vicinity of Castlewood, Russell County, Virgima. Two Baptist churches were on the waters of Clinch and Holston Rivers at an early date, but the Indian wars on the frontier broke them up (Semple-60). One of them was called Clinch River Church, and after the Revolutionary War closed and peace was temporarily restored on the border, some of the members returned, and the church was reorganized (Semple-360; Benedict-791). In 1788 Glade Hollow Church, near the prescut town of Lebanon, Virginia, was taken from the Clinch River Church (Semple-358). Other early Baptist churches organized in Southwest Virginia were North Fork of Holston (1783), St. Clair's Bottom (1791), Mill Creek (1799), and Cassells Wood (Castlewood) (1806) (Semple-358).

Several other Baptist churchcs were formed in the westem part of North Carolina, which became a part of the new state of Tennessee in 1796. This immense territory, until recently occupied and controlled by Indians, was rapidly filling with white settlers, and the Baptist cause had a quick and vigorous growth. These new churches on the wilderness frontier looseJy attached themselves to the nearest association-the Sandy Creek Baptist Association.

On the fourth Saturday in October, 1786, fifteen delegates from seven churches, to-wit : Beaver Creck, Bent Creek, Cherokee Creek, Greasy Cove, Kendrick Creek, Lower French Broad River and North Fork of Holston, met at Cherokee Meeting House, and with authority from the Sandy Creek Association, they organized a new Baptist Association, which was named the Holston Baptist Association (Benedict 791; Holston 1786). Tidence Lane was chosen moderator and William Murphy clerk. By 1811 the number of churches in this body had increased from seven to twenty one (Holston-1811).

The Holston Association covered a large niountaixious territory devoid of good roads and other inealis of easy communication cation, and it soon became evident that the Association could not function properly with suitable benefits to its far-flung and isolated chain of churches. A movement was therefore inaugurated to divide the Association for convenience.

The Holston Association met at Morelock's Meeting House in Hawkins County, Tennessee, on the second Friday in August, 1811, and its clerk entered as a part of its minutes this item of business:

"In consequence of petitions from several churches in the upper part of this Union, for division of this Association's bounds the question was put, and a division concluded as follows, viz., Beginning where the present line strikes the Cumberland Mountain, then with the same to Lee Court House, thence to Holston Spring at Andrew McHenry's; thence to Blountville; then to where the Watauga breaks the Iron Mountain; thence as may be found most convenient to join the line of the Mountain District Association." (Holton 1811; Wash, 1811)

The churches southwest of this line continued as the Holston Association. The following churches represented in the 1811 Holston Association later that year became charter members of the new association: Glade Hollow, Meadows, Mill Creek, North Fork, and St. Clair's Bottom. Three other Holston Association churches came in later, to-wit: Hendrix Creek in 1812; Rich Valley in 1813; and Moqueson (Moccasin) in 1814. (Holston-1811; Wash: 1812, 1813, 1814).

Messengers (or delegates) were selected by each church in the new district, who met at the North Fork Church in Washington County, Virginia on the third Saturday in October, 1811. The following churches were represented in the founding sessions: Abrahams Creek, Castlewood, Glad Hollow, Meadows, Mill Creek, North Fork and St. Clair's Bottom (sometimes known as South Fork). After worship the meeting organized by electing Elder George Brown Moderator and John Moffett Clerk. Delegates appeared from Deep Spring Church in Lee County, Virginia and Indian Bottom Church in Kentucky, and were admitted as members. Thereupon these churches constituted themselves into an associated capacity and adopted the constitution of the Regular Baptist Association as their form of government. (Wash. 1811). The minutes of the first session do not contain the name give to the new body, but the minutes of the second session in 1812 contain the name as "Washington Association of Baptists." It is thought this name was chosen because most of its churches were located in Washington County, Virginia.

No statistical record of the number of members in each church is found in the minutes for 1811. The minutes for 1812 record 245 members in seven churches, 86 belonging to the largest church, Glade Hollow. This old church was later moved across Copper Ridge and its name changed to Reeds Valley Church, which is still an active member of the Association. A new church at Glade Hollow was organized in 1842 from members dismissed from Reeds Valley Church (Reeds- 1842; Wash-1842).

The Washington Association has met annually since 1811. New churches have been added to its membership, and some churches have been disbanded or dismissed to join other associations. The number of churches in the association has varied from 7 in 1811 to 32 in 1906, and the present (1951) number is 21. The present churches have on average membership of 34. The association's total membership has varied from 245 in 1812 to 1,595 in 1845, and its present membership is 710. Besides Reeds Valley (formerly Glade Hollow) the oldest member churches of the association are New Garden (joined 1815), Sand Lick (1842), and Union (1845).

Elder George Brown, the first moderator. served four years. Other moderators who served for more than ten years were David Jessee, Sr., (15 years), John Wallis (28 years) and William B. Sutherland (47 years). Other able ministers have served for shorter terms. The clerks with long tenures in office were Elijah Gillenwater (15 years). William Meek (11 years), William P. Linkous (18 years), John T. Howard, Jr. (17 years), Joshua J. Counts (27 years). and M. C. Sutherland. Some of the other earlier leading ministers were Edward Kelley, Thomas Colley, Stephen Wheeler, Joseph Foley, Abednego Kiser, William Lazwell, and Elihu Kiser.

In 1622, Gregory XV, Pope of the Roman Catholic Church, organized the first Mission Baord in the world, with the title of the "Sacred Congregations for Propagating the Faith." (Hassell-516; Craig-168). At Kittering, England, Andrew Fuller, aping the proselyting Catholic method, formed the first Baptist Missionary Society on October 2, 1792. It was not popular at first but soon caught the fancy of several energetic ministers and other persons interested religiously and financially in India and other benighted foreign countries. The Foreign Mission leaders needed money fur their far-flung and ambitious projects, so they brought the innovation to America in 1814, pleading for American contributions to this new effort to Christianize the world. "Save the heathen!" became their watchword. A board of the Virginia Foreign Mission Society was formed and functioned independent of the Baptist churches, but in cooperation with the General Baptist Association of Virginia.

The first record of this movement in the Washington Association is found in the minutes for 1816. At that year's association it was "voted that this association correspond with the board of Forren Missioners", and "appointed Elijah Gillenwater to receive all monies that may be contributed for the use of the support of the plan of Foren Missionaries and pay it either to the Agent or the board as opportunity may be." (Wash-1816). No reference is found for 1817. In 1818 $2.66 « was donated "in part pay of the Annuel Reports" (Wash-1818); and in 1819 "Brother Luther Rice attended . . . delivered a Missionary sermon and received some small contributions ... On Sunday a contribution of $1.62 1/2 was made (Wash-1819). In 1821 the minutes state: "The Question Shall we correspond with the Board of for'ren Missionaries was Laid before the association and was decided that we shall not." (Wash-1821)

In 1823 the General Association of Virginia Baptists sent Robert Tisdale as a delegate and requested correspondence with the Washington Association, which request was referred to the several churches "to ascertain the minds of the churches." (Wash-1823). "Brother Tisdale missionary aptd by the General Association attended" the Washington Association in 1825, "who was invited to a seat with us.'' (Wash-1825). The next reference to either the General Association or Missions is found in the minutes of 1837: "The request of North Fork, St. Clair's Bottom and Middle fork chruches concerning a correspondence with the Genl Association of Virginia was taken up by the Association . . . After considerable discussion ...the voice of the Association was taken and found to be unanimously opposed to a correspondence." (Wash-1837).

Apparently no further correspondence occurred until 1844, when "Elder Jesse Witt Gen Agent of the General Asso of Va" came forward and took his seat (Wash-1844).

The 1845 sessions of the Association were held at Glade Hollow Church, Russell County, Virginia. Elder N. C. Baldwin preached the Introductory Sermon from Matthew 10 :5-10, and the association organized by electing Elder John Wallis moderator and Elder Andrew Patterson clerk. Elder David Jessee, Sr., who was favorable to the Mission efforts, had licen serving as Moderator for several years. ''Elder Jesse Witt, the agent of the General Asso of Va, presented himself as a correspondent who was rejected." (Wash-1845). The corresponding letter "from holston Asso (was presented) which was rejected on the account of their attaching thenselves to the General Asso. of East Tennessee." (Wash-1845). These actions were taken because the General Baptist Associations of the two states had enthusiastically adopted the Foreign Mission program. Elder N. C. Baldwin presented a letter from the new Marion Church, Smyth County, Virginia, asking for membership in the association, "which was rejected on the illegality of the preshytery that constituted it.'' Wash-1845).

The actions of the majority dissatisfied the pro-mission minority, which withdrew from the association. The promission leaders were Elders David Jessee, Sr., Noah C. Baldwin, Elisha Martin and Lewis B. Dulany. They called their followers together at Lebanon, Russell County, Virginia 1846, and organized the Lebanon Baptist Association. The new body drew about 500 members from the Washington Association (Benedict-675). The churches wholy withdrawing from the parent association were Denton Valley, Molls Creek, North Fork and South Fork (Wash-1846). Several other churches divided over the foreign mission question, and each faction sent delegates to their respective associations there-after. This was the first serious rift among the Baptists of Southwest Virginia.

Contrary to the impression skillfully spread abroad by the pro-mission faction, their opponents did not oppose missions when conducted in the scriptural manner (Craig-264; Black Rock; (Hassell 352). Their principal objections to this new interest (Foreign Missions) in Baptist churches were aimed against (1) the creation of a powerful body outside the churches, without Biblical authority, for propagation purposes; a human invexition for religious activites without direct control by the separate and independent churches; (2) the selfish and exorbitant demands for vast financial support of the project from local and often impoverished churches which were certain to follow the adoption of such a system. (Black Rock). The anti-mission party opposed commercializing religion in the name of Christ. These anti-modern mission churches actively encourage their ministers to travel to distant places to ''bring good tidings of great joy'' of an all- sufficient Savior (Luke 2:10), to go ''into all the world and preach the gospel to every creature'' (Mark 16:15), to "feed the flock of God which is among you . . . not for filthy lucre, but of a ready mind'' (1 Peter 5:2), and when going on such journeys to ''provide neither gold, nor silver, nor brass in your purses, nor scrip for your journey, neither two coats, neither shoes, nor yet staves; for the workman is worthy of his meat" (Matthew 10:9, 10). Many of the Washington Association elders, like those of other Primitive Baptist churches, have travelled extensively on preaching tours, often on horseback over steep mountains and swollen rivers, to visit distant Baptist churches and communities desiring to hear the gospel preached. Among others, Elder William B. Sutherland visited and preached in many parts of Virginia, West Virginia, North Carolina, Tennessee and Kentucky, without pay or orders from any sources except his church and his Master. Among the present elders of the Washington Association who preach often beyond the bounds of their association are Elders A. R. Singleton, Lester Barker, Elbert S. Stephens and Gorman B. Sutheriand.

In 1845 the difficulties in travelling to distant churches, even those in the association, still proved a serious problem. At the 1849 association it was suggested that the association be divided for the sake of more convenient attendance, which question was referred to the churches to make known their desires. (Wash-1849). At the 1851 sessions the following churches requested dismission to form a new association: Big Glade, Blue Spring, Coppci. Creek, Cranesnest, Moccasin Creek, Red Hill, Stony Crcck, Three Forks of Powells River, and Toms Creek. These uhic churches were locatcd in the southwest section of the district covered by the Washington Association, being in Lee, Russell and Scott Counties in Virginia ginia (some of them being later in thc newly formed counties of Wise and Dickenson). They met by agreement with the Stony Creek Church, Scott County, Virginia for organization purposes on Friday before the 4th Saturday in October, 1851. The Washington Association approved the petition, and appointed as a presbytery to attend and assist in tlic proceedings Elders Thomas Colley, John Wallis, Shadrach Williams, Andrew A. Kiser and William Hale, Elder Colley to preach the Introductory sermon and Elder Wallis to be his alternate (Wash-1851). The new body became the Rcgular Prinutive Baptist Stony Creek Association.

Stony Creek Association thus becanie the first legitimate offspring of the Washington Association, taking with it about 300 members. For many years, until 1925, these associations worked side by side in brotherly love and good fellowship. The mother association proceedcd in a steady, orderly aud helpful fashion to serve the churches within its bounds for fifty-five years before another division was made. No serious friction arose in the association, and apparently the most excitement that happened in an association during this period occurred on Sunday, September 13, 1862, at New Garden Church, which the clerk recorded: "On Sunday on account of the report of the enemy coming into the Country, and the confusion of the congregation, there was no minute kept by the clerk of the preaching." (Wash-1862)

The Washington Association was organized as a Regular Baptist Asociation, with the Regular Baptist faith and order of that period. Its mother was Holston Association (formed in 1786), its grandmother was Sandy Creek Association (formed in 1758) (Benedict-685, 791), and these early associations were of strong Calvinistic belief and practice. But as time passed, many of the Baptist churches in sections adjoining the Washington Association adopted new doctrines and practices. In order to show its adherence to the ancient Baptist doctrines, the Washington Association assumed the distinctive name of "Regular Primitive Baptists" in 1876, which it still retains. (Wash-1876-1951)

The next partition of the Washington Association occurred in 1906, when churches at Blue Spring, Buffalo, Hopkins View, Rush Creek, St. Clair's Bottom, Stony Creek and Tumbling Creek with 268 members, were given the "privilege ot organize a new association and a meeting to be held at St. Clair's Bottom to commence on Friday before the second Sunday in November, 1906, and Elders J. L. Boyd and J. T. Stinson to attend and assist them. (Wash-1906). This new body was named "St. Clair's Bottom Primitive Baptist Association." It has grove in grace and unity, and has been in uninterrrupted correspondence with the mother association each year since its organization.

The first real doctrinal confusion in the ranks of the old-line Baptists in Southwest Virginia and Eastern Kentucky took place in the wanuig years of the nincteeth century. Jealousy between leading ministers in the Union and Three Forks of Powell's River Baptist Associations, with which bodies the Washington Association had enjoyed unbroken and brotherly correspondence since their organizations, led to disastrous struggles for control of these associations. A few hot-heads stirred the flames of disunity, and the troubles culminated in divisions in both of these associations in 1895. Boiled down to essential facts, these associations were united on all points of practice, and the only doctrinal difference, which developed during this fratricidal contest, was over the meaning of "Election." Both factions had a few unreasonable and unforgiving preachers who magnified this oue difference and forgot the thousands of their agreements in doctrines and practice (Sutherland 31, 32). The inevitable result was a sad weakening of the number, unity and influence of old-line Baptists in the mountain sections of Virginia and surrounding states. This cleavage did not develop deeply in the Washington Association, which adhered to the group holding that sinners were elected, or saved with an eternal salvation, by Christ, who came "to save His people from their sins" (Matthew 1:2); that God had "chosen us (His children) in Him before the foundation of the world" (Ephesians 1:4); and that good works come after, and not before, the sinner is re-born by the power of the Spirit. This struggle was a resurgence of conflicts between Calvinism and Arminianism.

For these and other supporting doctrines, the members of the Washington Association and of other Baptist organizations, who hold similar beliefs, have been derisively called "Hardshell Baptists,'' and the adherents of the other group were nick-named "Softshell Baptists.'' The "Softshells'' (who usually take the name of "Regular Baptists'') generally believe that Christ died for all men; that before a sinner can be saved he must repent of his own volition; and that he has a personal choice prior to his regeneration, of being eternally saved or eternally damned.

At the turn of the new century many non-Baptist doctrines and practices began to be brought into the Cumberland Mountains. One of these innovations was that of universalism-the doctrine that eventually all of the human family will be resurrected and spend eternity in heaven. The followers of this new doctrine in Baptist churches deny the existence of an everlasting hell and the punishment of the unreginerated sinner therein. This new theory was brought into the bounds of the Washington Association prior to 1907, in which year the association admonished its members to beware of this insidious doctrine and advised them to forbid its being prcacbcd in their churches (Wash-1907). In 1921 the association again advised the churches to rejcct anyoiie attempting to prcach it in their midst (Wash-1921).

In spite of these warnings, however, some Washington Association ministers persisted in preaching this non-Baptist theory. In 1924 the matter came to a showdown at the sessions held at Johnson Bottom Church in Buchanan County, Virginia. Several churchcs sent two sets of delegates, one set upholding their brand of universalism, and the other set denying it and insisting on adherence to the original Baptist doctrine set out in Article Ten of the Abstracts of Principles. Some churches, which openly permitted ministers to preach this doctrine in their pulpits in defiance of repeated warnings, sent only delegates upholding this disturbing theory. The Association seated the orthodox delegates and rejected the others. Elders E. M. Evans, Thomas Grimsley, and J. J. Childress, all aged, able and respected ministers in the Association, were the chief leaders of the new doctrine in the bounds of the association. They were aided and abetted by preachers from Stony Creek, Three Forks of Powell's River and Elkhorn Associations, especially Elders Ewell Goode, William M. Robinette, John C. Smith, Noah Adair and Samuel F. Adair.

After their rejection by a great majority of the delegates, the dissident leaders left the association grounds and issued a call for a meeting of their followers to be held at Mount Olive Chnrch, Tazewell County, Virginia, on October 4, 1924. Messengers representing about three hundred dissatisfied members of fourteen churches met at the time and place specified, and organized a new association. It was called in its first minutes "The Old Constitional Washington District As sociation of the Primitive Baptist.'' (Evans 1924).This name was later changed several times, and in 1950, it was designated in its minutes as "Washington Primitive Baptist Association.'' (Evans-l950). Locally it is known as the "No-hell, or Evans Faction;'' while the other group is sometimes referred to as ''Hellers.''In 1950 th ''Evans Faction'' minutes reported ten churches with 425 members, and sister association correspondents from Old Elkhorn and Three Forks of Powell's River (Evans-1950).

The new association adopted the same Constitution, the same Rules of Decorum, and the same Abstracts of Principles as used for many years by the old Washington Association (Evans-1924). They also appropriated the same annual session number, 113th. The churches leaving the Washington Association as a body to join the new body were Hale Creek, Macedonia, Mount Olive, Pilgrim's Rest, Pine Creek and Spruce Pine Grove, with a combined (1924) membership of 123 (Wash 1923; Evans-1924). The churches, whose members divided among the two groups, were Jerusalem, New Garden, Prater Creek, Salem and Sumac Grove (Wash-1923; Evans-1924). In several instances the "Evans Faction" surreptitiously secured title to church houses and lots, which necessitated suits in the civil courts.

By 1950 the new association had changed ten of the Abstracts of Principles to correspond with their new interpretation of the Bible. To Article 5 was added: "and that the Church was chosen in Christ before the world began, separated from the rest of God's people here in time." Article 10 was separated in two articles to read as follows:'' 10. We believe there will be a resurrection of the dead bodies of all people in the change from mortal to immortal; 11. We believe there is a general judgment and the purnshment of the wicked is everlasting and the happiness of the righteous is eternal." (Evans-1950).

The most pathetic feature of this division, the first through anger and straying after strange doctrines, was the cessation of brotherly correspondence and fellowship with the Stony Creek Association, the first offspring of the Washington Association. It also stopped correspondence with Stony Creek's only offspring, Three Forks of Powell's River Association. The churches of these three Baptist associations for many years had stood firmly together as a mighty bulwark against the strong and menacing tide of non-Baptist doctrines and practices, which threatened to engulf the homeland of these kindred associations. Two of them had now succumbed to false teachers, and the sad parting of long-loved brethern and sisters wrought deep sorrow and heart-aches throughout the bounds of the Washington Association. It was a solemn period of mourning in Israel, of "Rachel weeping for her children. (Matthew 2:18).

Since 1924 the course of the Washington Association has been smooth, and its sessions have been filled with harmony and brotherly love. At its last (1951) association twenty churches sent messengers, representing 710 members. The following sister associations were represented by correspondents, letters or minutes: Indian Creek, Mates Creek, Mountain, Powells Valley, Roaring River, St. Clair's Bottom, Senter, Union, and Upper Mayo (Wash-1951).

CHAPTER TWO
ABSTRACTS OF PRINCIPLES
FOREWORD

I Thessalonians 5 :21. Prove all things; ho1d fast that which is good.

1 Peter 3 :15. And be ready always to give an answer to every man that asketh you a reason for the hope that is in you, with meekness and fear..

"Abstracts of Principles" has been a title of the cardinal beliefs of the Regular Primitive Baptist Washington District Association since 1867. Other Baptist bodies call their cardinal beliefs by such similar names as "Articles of Faith," "Declaration of Faith," and "Confession of Faith." All these names are synonymous with the Washington Association's "Abstracts of Principles."

Nearly all Chi'istian organizations or systems have formulated a written creed expressing their special thoughts on their fundamental doctrines. These creeds are summaries of the articles of Christian faith which the members of these bodies consider essential.

The first known Baptist "Confesssion of Faith" was published in Switzerland in 1527. Since that date many other "Confessions of Faith" have been adopted by Baptist bodies setting forth their particular beliefs. In 1689 the London Confession of Faith was adopted and published, and it has been the basis of most of the later Articles of Faith of Baptist churches in England and America. The Philadelphia Baptist Association in 1742 adopted the London Confession, and added two other articles. Both these Confessions were lengthy, thirty-two and thirty-four Articles respectively, and covering about forty pages each. Later most associations found them too long and cumbersome for practical use, and therefore prepared and adopted Articles embodying essentially the same thoughts in shorter and simpler forms. The "Abstracts of Principles" adopted and used by the Washington Association were based on the London and Philadelphia Confessiosns of Faith, but in a condensed form, as may be seen by a comparative reading of the fundamental creeds of each of these associations.

The Washington Baptist Association was organized in 1811, but no copy of its Articles of Faith has been found prior to its minutes of 1867 (Wash-1867). Sandy Creek Baptist Association, its grandmother, was organized in 1758 in Guilford County, North Carolina, being the fourth Baptist Association formed in America. No copy of the Articles of Faith of the Sandy Creek Association has been found by the writer. The Holston Association was formed from Sandy Creek Association in 1786, and no copy of its Articles of Faith has been secured. However, its first records in 1786 state, as a part of its "Plan of Association on Holstein's River'' : "5th. The present Baptist Confession of Faith we adopt as our Confession, the same which was adopted at Philadelphia (Pennsylvania) in the year of our Lord 1742'' (Holston-1786).

The first Washington Association record concerning 'Articles of Faith,'' or ''Abstracts of Principles," is found in the minutes recorded for 1859, when it was ''resolved that J. B. Bishop and A. McClure be appointed to examine amongst the papers of Wm. Meek for the articles of faith of this association and make their report to the next Association." (Wash-1859). William Meek was clerk of the Washington Association from 1848 to his death in 1857.

At the next association the committee "reported they (the Articles of faith) could not be found, therefore be it Resolved that Elders J. Wallis, S. Williams, C. Hopkins. Wm. P. Linkous and Joseph Kelly be appointed a committee to prepare and fraim Aiticles of faith and make their report to the next Association.'' (Wash-1860).

When the matter was taken up at the 1861 association, the body "Called on the committee appointed last year to draft Articles of Faith and resolved to refer it till our next Association and instruct the corresponding messengers to the Stony Creek Association to apply for their Articles upon which the Washington Association was origitially constituted'' (Wash-1861).

The Association minutes for 1862 contain this reference "Called on the committec appointed last year for the Articles of faith, and agreed that they be transcribed in the Association book'' (Wash-l862). However, the clerk failed to transcribe these Articles in the 1862 minutes or the Association Book, and the first copy found of record is in the minutes for 1867. Apparently the committee consulted the Stony Creek Association records aud found its written creed called "Abstracts of Principles'' instead of ''Articles of Faith.'' The committee adopted the Stony Creek title and most of the Washington Abstracts are identical in words of substance with those of Stony Creek. The Stony Creek Abstracts do not contain Articles 7, 8 and 11 of the Washington Abstracts. Thus it may be safely assumed that the 1867 Abstracts are substantially the same as those "upon which the Washington Association was originally constituted."

The 1867 Abstracts are reprinted in this Chapter, along with the Abstracts published in the 1951 minutes, wherein differences appear.

Two factions of the Baptist denomination appeared in Virginia and in most of the other colonies prior to the Revolutionary War. Similar situations developed in Virginia and North Carolina, and affected the Baptist churches in most coiniuniutics. In Virginia ''The Regular Baptists were orthodox Calvinists, while the Separates tended strongly toward Arininianism, or the doctrine of free grace'' (Gewehr-l00). Another difference developed between these factions at that time. The Regulars objected that the Separates had ''never formed or adopted any system of doctrine or made any confession of their faith more than verbally," and that they should "in a fair open and candid manner make known their principles to the world" (Gewehr-109). The Separates feared that ''adopting a confession of faith word only shackle them and that it would lead to formality and deadness and divert them from the Bible'' (Gewehr-109). Subsequently both factions made peace and became known, for a time, as United Baptists. However, these differences, in varying forms, followed the Baptists to Kentucky and appeared in crippling forms in other states. These controversies still exist to plague the unity and fellowship of the Baptists of today.

The reader should bear in mind that the Washington Association does not mean to substitute these Abstracts of Principles for the Bible One of the main reasons for the preparation and publication of this book is to put into the hands of its members, friends and the general public, in convenient form for reading and preservation, these Articles, with supporting Bible proof for each and all of them, and to reaffirm the belief of the members of the Association in these old, time-honored, experience proven and prayer tested Abstracts of Principles.

This Association whole-heartedly endorses Elder Hassell's statement about the doctrines of the Primitive or Old School Baptists: "Confessions of Faith have not been held by Baptist as absolutely necessary either. Their Confession of Faith is the Bible. Their Articles or Creed are in that blessed book. They need nothing better and nothing else for their guidance. But for the better understanding of their views by others, amid the great variety of professed Christian denominations and creeds extant in the world, they have found it convenient from time to time, since the Apostolic Age, to draw up a few brief particulars, in the shape of Articles of Faith: That their fiath and practice might be readily known to all men. Whatever censure may attach to them on account of their faith, they are willing to meet it; they are not ashamed of their principles, neither do they wish to appear under any guise or false robes. The doctrine which they believe is the doctrine they also preach and publicly proclaim before the world. It is the doctrine of salvation by grace and not of works." (Hassell-702)

The members of the Washington Association believe strongly in their Abstracts of Principles. To them any material variation from the doctrines expressed in them is Biblically unsound, and should be scrupulously avoided. They have no objection to those basic doctrines being correctly expresed in different words or forms. The Abstracts of Principles, or Articles of Faith, of their sister associations do no coincide word for word with their own Abstracts, but they have the same meaning and purpose.

The reader is urged to read the Bible proofs given under each Article and to seach the scriptures for other texts or proofs concerning the doctrines contained in these Abstracts. The true and full meaning of each verse of the Bible may be better ascertained by reading the verses preceeding and following the verse under consideration. To get the whole picture of what the Biblical writer was talking about, read the entire Bible, and read it often.

ABSTRACT OF PRINCIPLES
ARTICLE ONE

1867: We believe in one only true and living God, the Father Son and Holy Ghost, and these three are one.

1950: (Same as above).

BIBLE PROOFS

Deuteronomy 6 :4-Hear, 0 Israel: The Lord our God is one Lord.

Jeremiah 10 :l0 - But the Lord is the true God, he is the living God and everlasting king; at his wrath the earth shall tremble, and the nations shall not be able to abide his indignation.

Psalms 83:18-That men may know that thou, whose name alone is Jehovah, are the most high over all the earth.

Hebrews 3:4- For every house is builded by some man; but he that built all things is God.

Matthews 28 :19-Go ye therefore and teach all nations, baptizing them in the name of the Father, and of the Son, and of the Holy Ghost.

1 John 5:7-For these are three that bear record in heaven, the Father, the Word, and the Holy Ghost; and these three are one.

St. John 1:14 - And the Word was made flesh, and dwelt among us (and we beheld his glory, the glory as of the only begotten of the Father), full of grace and truth.

1 Corinthians 12 :4-Now there are diversities of gifts, but the same Spirit.

1 Corinthians 12 :5-And there are differences of administrations, but the same Lord.

1 Corinthians 12 :6-And there are diversities of operations, but it is the same God which worketh all in all.

Ephesians 4:4 There is one body, and one Spirit, even as ye are called in one hope of your calling.

Ephesians 4:5--One Lord, one faith, one baptism.

Ephesians 4:6--One God and Father of all, who is above all, through all, and in you all.

Other references-Exodus 3 :14; Psalms 147 :5; St. John 1:1; 1:18; 4:24; 10:30; 14:11; 15:26; 17:3; Romans 1 :20; 1 Corinthians 8 :6; 2 Corinthians 13 :14; Galatians 4:6.

ARTICLE TWO

1867: We helieve the scriptures of the Old and New Testaments are the Word of God and the only rule of faith and practice.

1950: We belicve that the King James Translation (out of the original tongues) is the Scripture of truth and the only rule of faith and practice. (The change in the wording of this article was niadc in 1896.)

BIBLE PROOFS:

Proverbs 30:5-Every word of God is pure; be is a shield unto them that put their trust in him.

Proverbs 30:6-Add thou not unto his words, lest he reprove thee, and thou be found a liar.

Revelations 22:18-For I testify unto every man that heareth the words of the prophecy of this book. If any man shall add unto these things, God shall add unto him the plagues that are written in this book.

Revelations 22:19-And if any man shall take away from the words of the book of this prophecy, God shall take away his part out of the book of life, and out of the holy city, and from the things which are written in this book.

Philippians 3:16-Let us walk by the same rule, let us mind the same thing.

1 Thessalonians 5:21-Prove all things; hold fast that which is good.

2 Corinthians 13:5-Examine yourselves, whether ye he in the faith: prove your own selves.

Acts 17:11-These were more noble than those in Thessalonica, in that they received the word with all readiness of mind, and searched the scriptures daily, whether these things were so.

2 Timothy 3 :15-And that from a child thou hast known the holy scriptures, which are able to make thee wise unto salvation through faith which is in Christ Jesus.

2 Timothy 3 :16-All scripture is given by inspiration of God, and is profitable for doctrine, for reproof, for correction. for instruction in righteousness;

2 Timothy 3 :17-That the man of God may he perfect, throughly furnished unto all good works.

St. John 5:39-Search the scriptures; for in them ye think ye have eternal life: and they are they which testify of me.

Other references-2 Samuel 23 :2; Psalms 19 :1-3; Proverbs 22 :19-21; Isaiah 8 :20; Matthew 22 :29, 33; Luke 16 :29, 31; St. John 12:47, 48; Acts 15:15; 28:23; Romans 2:14, 15; 3:3; 15: 4; 1 Corinthians 14 :6, 9, 11, 12, 24, 26-40; Galatians 1 :8, 9; Ephesians 2 :20; Colossians 3 :16; 2 Thessalonians 2 :15; Hebrews 1 :1; 2 Peter 1 :19-21; 1 John 4 :1; 5 :9.

ARTICLE THREE

1867: We believe that all mankind is in a fallen state by nature and consequently in a state of condemnation, and that man cannot recover himself from that state by his own free will or ahility.

1950: We believe that all mankind is in a fallen state hy nature and consequently in a state of condemnation, and that man cannot recover himself from that state by his own free will and ability.

BIBLE PROOFS

Romans 3:1--And it is written: There is none righteous, no, not one.

Romans 3:12--They are gone out of the way, they are together become unprofitable: there is none that doeth good, no, not one.

Romans 3:23-For all have sinned and come short of the glory of God.

Romans 5:1-Wherefore, as by one man sin entered into the world, and death by sin ; and so death passed upon all men, for that all have sinned.

Romans 5:15-For if through the offense of one many be dead, much more the grace of God, and the gift of grace, which is by one man Jesus Christ, has abounded to many.

Romans 5:19-For as by one man's disobedience, many were made sinners, so by the ohedicure of one shall many be made righteous.

Romans 8 :7-Because the carnal mind is emnity against God: for it is not subject to the law of God, neither indeed can be.

Ephesians 2:4- But God who is rich in mercy, for his great love wherewith he loved us.

Ephesians 2:5--Even when we were dead in sins, hath quickened us together with Christ (by grace ye are saved.)

Ephesians 2:8--For by grae are ye saved through faith; and that not of yourselves; it is a gift of God.

Ephesians 2:9--Not of works, lest any man should boast.

St. John 6:44--No man can come to me, except the Father which hath sent me drawn him; and I will raise him up at the last day.

St. John 6:55--And he said, Therefore said I unto you, that no man can come to me, except it were given unto him of my Father.

Titus 3:5--Not by works of righteousness which we have done, but according to his mercy he saved us, by the washing of regeneration and renewing of the Holy Ghost.

Other references: Job 35 :7, 8 ; Psalms 51 :5 ; Matthew 15 19; Luke 17 :10; St. John 8 :36; Acts 4:12; Romans 1 :20; 3 :4, 19; 4 :1, 2; 5 :6; 7 :14-25; 8 :7; 11 :5-7; 1 Corinthians 15 :21, 22, 45, 49; Galatians 3 :22; Ephesians 2 :1-3; Colossians 1 :21 ; 2 Timothy 1 :8, 9; Titus 3 :3, 4; llebrews 11 :6, 13; James 1 :14, 15; 1 John 1 :3-10.

ARTICLE FOUR

1867 : "We believe that sinners are justified by faith, and accounted righteous before God only by the imputed righteousness of our Lord Jesus Christ.

1950: (Same as above).

BIBLE PROOFS

Romans 5:1-Therefore being justified by faith, we have peace with God through our Lord Jesus Christ.

Romans 5:2-By whom also we have access by faith into this grace wherein we stand, and rejoice in hope of the glory of God.

Romans 4:22-And therefore it was imputed to him for righteousness.

Romans 4:23-Now it was not written for his sake alone, that it was imputed to him;

Romans 4:24-But for us also, to whom it shall be imputed, if we believe on him that raised up Jesus our Lord from the dead;

Romans 4 :25-Who was delivered for our offences aud was raised again for our justification.

Acts 13 :39-And by him all that believe are justified from all things, from which ye could not be justified by the law of Moses.

James 2:23-And the scripture was fulfilled which sayeth Abraham believed God, and it was imputed unto him for righteousness; and he was called the Friend of God.

Romans 4:2--For if Abraham was justified by works, he hath whereof to glory; but not before God.

Romans 4:3--For what saith the scripture? Abraham belived in God, and it was counted unto him for righteousness.

Romans 4:4--Now to him that worketh is the reward not reckoned of grace, but of debt.

Romans 4:5--But to him that worketh not, but believed on him that justifieth the ungodly, his faith is counted for righteousness.

Romans 4:6--Even as David also describeth the blessedness of the man unto who God imputed righteousness without works.

Other references-Isaiah 3 :5,6 St. John 1 :12 ; Romans 3:24, 26-28; 4:7,8; 5:9, 17-19, 21-23; 6:23; 8:1, 30, 32; 1:4; 2 Corinthians 5 :21; Calatians 2:21; 3 :8; 4:22-26; 5 :6; Epheisians 1 :6,7; 2 :8; 2 :8-10; Philippians 3 :8, 9; 1 Timothy 2:6; Hebrews 10:14; James 2 :17, 22, 26 1 Peter 1:2, 18, 19; Revelations 5 :9.

ARTICLE FIVEl867: We believe in election according to the foreknowledge of God, the Father, through sanctification of the Spirit and belief in the truth.

1950: We believe in election according to the foreknowledge of God, the Father, through sanctification of the Spirit and belief of the truth.

BIBLE PROOFS

1 Peter 1:2--Elect according to the foreknowledge of God, the Father through sanctification of the Spirit unto obedience and sprinkling of the blood of Jesus Christ.

2 Thessalonians 2:13--But we are bound to give thanks alway to God for you, brethern beloved of the Lord, because God hath from the beginning chosen you to salvation through sanctification of the Spirit and belief of the truth.

Acts 13:48--And when the Gentiles heard this, they were glad, and glorified the word of the Lord, and as many as were ordained to eternal life believed.

Romans 8:28--And we all know that all things work together for good to them that love God, to them who are called according to his purpose.

Romans 8:29-For whom he did forwknow, he did predestinate to be conformed to the image of his Son that he might be the first born among many brethern.

Romans 8:30--Moreover whom he did predestinate, them he also called; and whom he called, he also justified; and whom he justified, he also glorified.

Romans 9 :11-For the children being not yet born, neither having done any good or evil, that the purpose of God according to election might stand, not of works, but of him that calleth;

Romans 9 :1 2-It was said unto her, the elder shall serve the younger.

Romans 9:13-As it is written, Jacob have I loved, but Esau have I hated.

Romans 9:1-What shall we say then I Is there unrighthousness with GodI God forbid.

Romans 9:15-For He saith to Moses, I will have mercy on whom I will have mercy, and I will have compassion on whom I will have compassion.

Romans 9:16-So then it is not of him that willeth, nor of him that runneth, but of God that sheweth mercy.

Romans 9:27-Esaias also crieth concerning Israel, though the number of the childi~eu be as the sands of the sea, a remnant shall be saved.

Romans 11:2-God bath not cast away his people whom he foreknew.

Romans 11:5--Even so then at this present time also there is a remnant according to the election of grace.

Romans 11:6-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.

Romans 11:28-As concerning the gospel, they are enemies for your sakes; but as touching the election, they are beloved for the Father's sake.

Romans 11:33-Oh, the depths of the riches both of the wisdom and knowledge of God! How unsearchable are his judgments and his ways past finding out!

Ephesians 1:4-According as he hath chosen us in him before the foundation of the world, that we should be holy and without blame before him in love.

Ephesians 1:5-Having predestinated us unto the adoption of children by Jesus Christ according to the good pleasure of his will.

Ephesians 1:11-In whom we have obtained an inheritance, being predestinated according to the purpose of hini who worketh all things after the counsel of his own will.

2 Timothy 1 :9-Who bath saved us, and called us with an holy calling, not according to our works, but according to his own purpose and grace, which was given us in Chnst Jesus before the world began.

St. John 6 :44-No one can come to me, except the Father which hath sent me, draw him, and I will raise him up at the last day.

Other reference: Deuteronomy 30:6; 32:9; Psalms 33:12; 65:4; 110:3; 139:14-16; Ezekiel 36:26- 27; Matthew 13:20,21; 22:14; 25-41; St. John 3:3, 56, 4:22, 5:25; 6:44, 45, 65, 10:26; 13:18; 15:16; 17:3; Acts 4:12; 9:15; 26:18; Romans 8:30; 9:22, 23; 11:7; 1 Corinthians 1:30; 2:14; Ephesians 1:6, 9, 10, 17, 18; 2:1-6, 8, 9, 12; 1 Thessalonians 1:4, 5; 5:9, 10; 2 Thessalonians 2:14; 1 Timothy 5:21; 2 Timothy 2:19; Hebrews 6:4, 5; 2 Peter 1:3, 10; 1 John 2:24, 25; Jude 4:2

ARTICLE SIX

1867: We belive that all the regenerated are created in Christ Jesus unto Good works and good works follow faith as a fruit of it, and God works in all his people both to will and to do of his own good pleasure, and it is by fruits we are known.

1950: (Article six and Article seven have been interchanged, Article Seven reads as above).

BIBLE PROOFS

Ephesians 2:10--For we are his workmanship, created in Christ Jesus unto good works, which God hath before ordained that we should walk in them.

Philippians 2:13--For it is God which worketh in you both to will and to do of his good pleasure.

Romans 4:2--For if Abraham were justified by works he hath whereof to glory, but not before God.

Romans 4:4--Nor to him that worketh is the reward not reckoned of grace but of debt.

Romans 4:5--But to him that worketh not, but believed on him that justifieth the ungodly, his faith is counted for righteousness.

Ephesians 2-8: For by grace are ye saved through faith; and that not of yourselves; it is the gift of God.

Ephesians 2:9--Not of works, lest any many should boast.

Matthew 5:16--Let your light shine before men that they may see your good works, and glorify your Father which is in heaven.

Matthew 7 :16-Ye shall know them by their fruits. Do men gather grapes of thorns, or figs of thistles?

Matthew 7 :17-Even so every good tree bringeth forth good fruit; but a corrupt tree bringeth forth evil fruit.

Matthew 7 :18-A good tree cannot bring forth evil fruit, neither can a corrupt tree bring forth good fruit.

Matthew 7 :20-Wherefore by thcir fruits ye shall know them.

James 2:17-Even so faith, if it bath not works is dead, being alone.

James 2 :18 Yea, a man lilay say, Thou hast faith, and I have works: shew me thy faith without thy works, and I will shew thee my faith by my works.

James 1 :27-Be ye doers of the word, and but not hearers only, deceiving your own selves.

Other references-Genesis 4:5; 1 Kings 21:27, 29; 2 Kings 10 :30; Psalms 43 :2; 126 :12; Isaiah 64 :6, 7; Jeremiah 31:23; Micah 6:8; Matthew 3:10; 12:33; St. John 1:13; 15:4, 5, 10, 12, 16; Romans 3 :20; 1 Corinthians 13 :1 ; 2 Corinthians 3:5; 5:17; Galatians 5:22, 23 ; Ephesians 1:6; 2 :8, 9 5 :9 ; l Phlippians 2:12; 2 Timothy 1:9; 3 :15-17; Titus 3 :5; Hebrews 6:11, 12; 8:21; 11:4, 6; James 2:18, 22; 1 Peter 2:5: 2 Peter 1:5-11; 1 John 2:3; 3:7.

ARTICLE SEVEN

1887 : We believe the saints are kept by the power of God, through faith unto salvition, and never finally fall away.

1951: (Article six). We believe that saints are kept by the power of God through faith unto salvation and shall never fall finally away.

BIBLE PROOFS

1 Peter 1 :5-(You) Who are kept by the power of God through faith unto salvation ready to be revealed in the last time.

Psalms 9 : 10-Ye that love the Lord hate evil; he preserveth the souls of his saints; be delivered them out of the hands of the wicked.

Psalms 37 :28-For the Lord loveth judgment, and forsaketh lot his saints; they are preserved forever : but the seed of the wicked shall be cut off.

St. John 6:37--All that the Father giveth me shall come to me; and him that cometh to me I will in no wise cast out.

St. John 10:27--My sheep hear my voice, and I know them, and they follow me.

St. John 10 :28-And I give unto them eternal life: and they shall never perish, neither shall any man pluck them out of my hand.

St. John 10:29-My Father, which gave them me, is greater than all; and no man is able to pluck them out of my Father's hand.

Other references: -- 2 Samuel 12:14; Psalms 32 :3, 4 89 :31, 32; Isaiah 64:5, 9; Matthew 26:70, 72, 74; Luke 8:15; 22:32, 61,62; St. John 14:19; Romans 5:9,10; 8:30; 9:11, 16; 1 Corinthians 1:2, 11:22; Ephesians 4:30; Phillipians 1:6; 2 Timothy 2:19; Hebrews 2:11; 1 John 2:19

ARTICLE EIGHT

1867: We believe that a church of Jesus Christ is a company of believers baptized upon profession of their faith in Christ contending for the faith once delivered to the saints and maintaining pure and holy ordinances as they have been delivered.

1950: (Same as above).

BIBLE PROOFS

Acts 2 :41-Then they that gladly received his word were baptized: and the same day there were added unto them about three thousand souls.

Acts 2:42--And they continuted steadfastly in the apostle's doctrine and fellowship, and in breaking of bread and prayers.

Acts 2 :47-And the Lord added to the church such as should be saved.

Jude 3--Beloved, when I gave all dilgience to write unto you of the common salvation, it was needful for me to write unto you and exhort you that you should earnestly contend for the faith once delivered unto the saints.

1 Corinthians 11 :2-Now I praise you, brethren, that ye remember me in all things and keep the ordinances, as I delivered them to you.

Leviticus 22 :9--They shall therefore keep mine ordinances, lest they bear sin for it, and die therefore. if they profane it; I the Lord do sanctify them.

Philippians 1 :27-Only let your conversation be as it becometh the gospel of Christ: that whether I come and see you or else be absent, I may hear of your affairs, that ye stand fast in one spirit, with one rrind striving together for the faith of the gospel.

Ephesians 2 :19-Now therefore ye are no more strangers and foreigners, but fellow citizens with the saints, and of the household of God.

Acts 5:14-And believers were the in are added to the Lord, multitudes both of men and women.

Acts 8:12-But when they believed Philip preaching the things concerning the kingdom of God, and the name of Jesus Christ, they were baptized, both men and women.

Other references-Matthew 18 :15, 20; 28 :19, 20; St. John 8 :32, 32; 10:16; 12 :32; Acts 2:41, 42; Rornans 1:7; 8 :28-30; 1 Corinthians 1 :2; 2 Corinthians 1:1; 2:6-8; 9:13; Ephesians 2:18-22; Philippians 1:6; 2: 12, 13; Colossians 1:2 1 John 4:4; 5:18.

ARTICLE NINE

1867: We believe that Baptism and the Lord's Supper are ordinances of the Gospel and that true believers are the proper subjects and the only true mode is by immersion.

1950: (Same as above, except the last sentence which reads ''and the only true mode of baptism is by immersion").

BIBLE PROOFS

Matthew 3 :5-Then went out to him Jerusalem and all Judea and all the reigions round about Jordan.

Matthew 3 :6-And were baptized of hun in Jordan, confessing their sins.

Matthew 3 :11-1 indeed baptize you with water unto you.

Mark 16:16-He that believeth and is baptized shall be saved; but he that believeth not shall be damned.

Acts 2 :38-Then Peter said unto them, Repent, and be baptized every one of you in the name of Jesus Christ for the remission of sins, and ye shall receive the gift of the Holy Ghost.

Acts 10:47-Can any man forbid water, that these should not be baptized, which have received the holy Ghost, as well as we.

Acts 10:48-And he commended them to be baptized in the name of the Lord.

Mark 1:4--John did baptize in the wilderness; and preach the baptism of repentance for the remission of sins.

Mark 1 :5-And there went out unto him all the land of Judea, and they of Jerusalem, and were all baptized of him in the river of Jordan, confessing their sins.

Other references-Matthew 3 :7-9, 17; 7 :6; 26 :27, 28; 28:19,20, 29; Mark 1:8; 12:22; Acts 2: 41, 42; 8:36-38; 20:7; 22:16; 27:38; Romans 6:2, 5; 1 Corinthians 4:1 ; 5:11; 10:16, 17, 21; 2 Corinthians 6 :14, 15; Calatiaiis 3 :29; Colossians 2 :12; 1 Peter 3:2.

ARTlCLE TEN

1867: We believe in the resurrection of the dead, both of the just and unjust, and a general judgment, nud the joys of the righteous and the punishment of the wicked will be eternal.

1950 We believe in the resurrection of the dead, both of the just and unjust, and a general judgment, and that the joys of the righteous and the punishment of the wicked will be everlasting. (This change was made in 1896).

BIBLE PPOOFS

Acts 24:15-And have hope toward God, which they themselves also allow, that there shall be a resurrection of the dead, both of the just and unjust.

St. John 5:28-Marvel not at this: for the hour is coming in the which all that are in the graves shall hear his voice.

St. John 5:29-And shall come forth: they that have done good unto the resurrection of life, and they that have done evil unto the resurrection of damnation.

1 Corinthians 15:51-Behold, I shew you a mystery : we shall not all sleep, but we shall all be changed.

1 Corinthians 15:52-In a moment, in the twinkling of an eye, at the l;ist trump : for the trumpet shall sound, and the dead shall be raised incorruptible, and we shall be changed.

Matthew 13:49-So shall it be at the end of the world: the angels shall conic forth, and sever the wicked from among the just.

Matthew 24:31-And he shall send his angels with a great sound (if a trumpet, and they shall gather together his elect from the four winds and from one end of heaven to the other.

Matthew 25:31-When the Son of man shall come in his glory and all the holy aligels with him, then shall he sit upon the throne of his glory.

Matthew 25 :12-And before hini shall he gathered all nations and he shall separate them one from another, as a shepherd divideth his sheep from the goats.

Matthew 25:33-And he shall set the sheep on his right hand, but the goats on the left.

Matthew 25:34-Then shall the King say unto them on his right hand, Come, ye blessed of my father, inherit the kingdom prepared for you from the foundation of the world.

Mathew 25:41--THen shall he shall say also unto them on the left hand, Depart from me, ye cursed into everlasting fire, prepapred for the devil and his angels.

Matthew 25:46-And these shall go away into everlasting punishment, but the righteous into life eternal.

2 Thessalonians 1:7-And to you who are troubled rest with us, when the Lord Jesus shall be revealed from heaven with his mighty angels.

2 Thessalonians 1:8-In flaming fire taking vengeance on them that know not God, and that obey not the gospel of our Lord Jesus Christ.

2 Thessalonians 1 :9-Who shall be punished by everlasting destruction from the presence of the Lord, and from the glory of his power.

Acts 17 :31-Because he bath appointed a day, in the which he will judge the world in righteousness by that man whom he bath ordained; whereof he hath given assurance unto all men, in that lie bath raised him froni the dead.

Other references-Job 19 :27; Ecclesiastes 12 :14; Daniel 12 :2; Matthew 25 :21, 34-37; 28 :5-7; Mark 9 :48; Luke 14 :14; St. John 4:36; 5:22, 27; 6:40; 11:25, 26; Romans 3:5, 6; 6:23; 1 Corinthians 6:9, 10; 15:19-23; 42:43; 2 Corinthians 5:11; Philippians 3:19-21; 2 Thessalonians 1:4, 6-10; 2 Timothy 4:8; Jude 7:2; 2 Peter 2:9; Revelations 20: 11, 12.

ARTICLE ELLVEN

1867: We believe that no minister has a right to administer the ordinances of the Gospel, except those that have come under the imposition of hands by the presbytery and is at the time in fellowship with the church.

1951: (Same as above).

BIBLE PROOF

St. John 3:26-And they came unto John and said unto him, Rabbi, he that was with thee beyond Jordan, to whom thou bearest witness, behold the same baptizeth, and all men come unto him.

St. John 3 :27--John answered and said, A man can receive nothing, except it is given him from heaven.

Acts 2 :42-And they continued steadfastly in the apostles' doctrine and fellowship, and in breaking of bread and in prayers.

Acts 13:2--As they ministered to the Lord, and fasted, the Holy Ghost said, Separate me Barnabas and Saul for the work whereunto I have called them.

Acts 1:3 :3-And when they had fasted and prayed, and laid their hands on them, they sent them away.

Acts 14:23-And when they had ordained them elders in every church and had prayed with fasting, they commended them to the Lord on whom they believed.

Ephesians 4 :11-And he gave some, apostles; and some, prophets; and sonic evaugelists ; and some, pastors and teacher's;

Ephesians 4:12-For the perfecting of the saints for the work of the ministry, for the edifying of the body of Christ.

1Timothy 4:14--Neglect not the gift that is in thee, which was given thee by prophecy, with the laying on of the hands of the presbytery.

Hebrews 5:4--And no man taketh this honor (priesthood) unto himself, but he that is called of God, as was Aaron.

Other references--Leviticus 8:12; Acts 6:4; 20:17, 28; 1 Corinthians 9:6, 14: Galatians 6:6-7; Philippians 1:1; 1 Timothy 3:2; 4:6-16; 5-17, 18; 2 Timothy 2:4; Hebrews 13:17.

CHAPTER THREE
PREAMBLE AND CONSTITUTION

(Note : At the first session of the Washington Association in 1811 the new body "unanimously adopted the following plan or Constitution of the Regular Baptist association (or substance thereof) as their form of government. (Wash-1811). The remarkably few changes have been made in this form of government during the intervening seven score years may be seen by a comparison of the following verbatim copies of the original and present Constitutions).

ORIGINAL--1811

Preamble--From a long series of experience we, the Churches of Jesus Christ, being Regularly baptised upon profession of our faith in Christ, are Convinced of the necessity of a combination of Churches, in order to perpetuate an union and communion among us, and preserve and maintain a correspondence with each other in our union--We therefore propose to maintain and keep the orders and Rules of an association according to the following plan or form of government.

Article 1st. The association shall be composed of members chosen by the different churches in our union and duly sent to represent them in the association, who shall be members whom they Judge best qualified for that purpose, and producing letters from their respective churches certifying their appointment; shall be entitled to a seat.

Article 2. In the letters from the different churches shall be expressed their number in full fellowship, those baptized, received by letter, dismissed, excommunicated and dead since the last association.

Article 3. The members thus chosen and convened shall have no power to lord it over God's heritage; nor shall they have any clerical power over the churches, nor shall they infringe any of the internal rights of any church in the union.

Article 4. The association, when convened, shall be govered and ruled by a regular and proper decorum.

Article 5. The association shall have a moderator and clerk, and shall be chosen by the sufferage of the members present.

Article 6. New churches may be admitted into this union, who shall petition by letter and delegates, (and if found, upon examination, to be orthodox and orderly), shall be received by the association and manifested by the moderator giving the right hand of fellowship.

Article 7. Every church in the union shall be entitled to a representation in the association.

Article 8. Every query presented by any church to the association being first debated in their own church, shall be taken up by the association.

Article 9. Every motion made and seconded shall come under the consideration of the association, except it be withdrawn by the member who made it.

Article 10. The shall endeavor to furnish the churches with minutes of the association, the best way or method for effecting that purpose shall be at the discretion of the future associations.

Article 11. We think it absolutely necessary that we should have an association fund for defraying the expenses of the same, for the raising and supporting of which, we think it is the duty of each church in the union, to contribute such sums voluntarily as they shall think proper, and send it by the hands of the delegates to the association, and those moneys thus contributed by the churches and received by the association, who shall be accountable to the association for all money by him received and paid out according to the direction of the association.

Article 12. There shall be an association book kept wherein the proceeding of every association shall be regularly recorded by a secretary appointed by the association, who shall receive a compensation yearly for his trouble.

Article 13. The minutes of the association shall be read (and corrected if need be) and signed by the moderator and clerk before the association rises.

Article 14. Amendments to this plan or form of government may be made at any time by a majority of the union when they deem it necessary.

Article 15. The association shall have power:

1. To provide for the general union of the churches
2. To preserve inviolably a chain of communication among the churches.
3. To give the churches all necessary advice in matters of difficulty
4. To inquire into the cause why the churches fail to represent themselves at any time in the association.
5. To appropriate those moneys by the churches contributed for an association fund to any purpose they may think proper.
6. To appoint any member or members by and with his or their consent to transact any business which they may see necessary.
7. The association shall have power to withdraw from any church in this union, which shall violate the rules of this association, or deviate from the orthodox principles of religion.
8. To admit any orderly minister of our order to a seat with us in the association.
9. The association shall have power to adjourn themselves to any future time or place they may think most convenient to the churches in the union.

PRESENT - 1951

From a long series of experience we, the churches of Jesus Christ, being regularly baptised upon profession of our faith in Christ, are convinced of the necessity of a combination of Churches, in order to perpetuate an union and communion among us, and preserve and maintain a correspondence with each other in our union--We therefore propose to maintain and keep the orders and Rules of an association according to the following plan or form of government.

1. The Association shall be called the Regular Primitive Baptist Washington District Association.

2. The Association shall be composed of members chosen by the different churches in our union and duly sent to represent them in the association, who shall be members whom they Judge best qualified for that purpose, and producing letters from their respective churches certifying their appointment; shall be entitled to a seat.

3. In the letters from the different churches shall be expressed their number in full fellowship, those baptized, received by letter, dismissed, excommunicated and dead since the last association.

4. The members thus chosen and convened shall have no power to lord it over God's heritage; nor shall they have any clerical power over the churches, nor shall they infringe any of the internal rights of any church in the union.

5. The Association, when convened, shall be govered and ruled by a regular and proper Decorum.

6. The Association shall have a moderator and clerk, and shall be chosen by the sufferage of the members present.

Article 6. New churches may be admitted into this union, who shall petition by letter and delegates, and, if found, upon examination, to be orthodox and orderly, shall be received by the association and manifested by the moderator giving the right hand of fellowship.

8. Every church in the union shall be entitled to a representation in the association.

9. Every query presented by any church to the association being first debated in their own church, shall be taken up by the association.

10. Every motion made and seconded shall come under the consideration of the association, except it be withdrawn by the member who made it.

11. The shall endeavor to furnish the churches with minutes of the Association, the best way or method for effecting that purpose shall be at the discretion of the future associations.

12. We think it absolutely necessary that we should have an association fund for defraying the expenses of the same, for the raising and supporting of which, we think it is the duty of each church in the union, to contribute such sums voluntarily as they shall think proper, and send it by the hands of the delegates to the association, and those moneys thus contributed by the churches and received by the association, who shall be accountable to the Association for all money by him received and paid out according to the direction of the association.

13. There shall be an Association book kept wherein the proceeding of every association shall be regularly recorded by a secretary appointed by the Association, who shall receive a compensation yearly for his trouble.

14. The minutes of the Sssociation shall be read (and corrected if need be) and signed by the moderator and clerk before the Association rises.

15. Amendments to this plan or form of government may be made at any time by a majority of the union when they deem it necessary.

16. The association shall have power:

First. To provide for the general union of the churches
Second. To preserve inviolably a chain of communication among the churches.
Third. To give the churches all necessary advice in matters of difficulty
Fourth. To inquire into the cause why the churches fail to represent themselves at any time in the association.
Fifth. To appropriate those moneys by the churches contributed for an association fund to any purpose they may think proper.
Sixth. To appoint any member or members by and with his or their consent to transact any business which they may see necessary.
Seventh. The association shall have power to withdraw from any church in this union, which shall violate the rules of this association, or deviate from the orthodox principles of religion.
Eighth. To admit any orderly minister of our order to a seat with us in the association.
Ninth. The association shall have power to adjourn themselves to any future time or place they may think most convenient to the churches in the union.

* This No.1 was adopted in 1876, and took the place of old No.1, which became No.2 in the new articles, and the other articles in the new list are numbered to correspond with the change.

CHAPTER FOUR
RULES OF DECORUM

(Note: In 1811 the Washington Association adopted a set of "Rules of Decorum'', which have been revised since that date in very few respects, as will be seen by a comparative reading of both the 1811 and 1951 Rules of Decorum given verbatim hereunder, including spelling, punctuation, etc.)

ORIG[NAL RULES - 1811

1. The association shall be opened and closed by prayer.

2. A moderator and clerk shall be chosen by the sufferage of members present.

3. Only one member shall speak at a time, who shall rise from his seat and address the moderator when he is about to make his speech.

4. The person thus speaking shall not be interrupted in his speech by any (except the moderator) till he is done speaking.

5. He shall strictly adhere to the subject, and in no wise reflect on the person who spoke before, so as to make remarks on his slips, or failings, or imperfections, but shall fairly state the case and matter, as nearly as he can, so as to convey his light or idias.

6. No person shall abruptly break off, or absent himself from the association, without liberty obtained from it.

7. No person shall rise and speak more than three times to one subject, without liberty obtained from the association.

8. No member of the association shall have liberty of laughing during the setting of the same, nor whispering in the time of a publick speech.

9. No menther of the association shall address another in any other terms or appelation, but the title of Brother.

10. The moderator shall not interrupt any member in nor prohibit him from speaking till he gives his light on the subject, except he breaks the rules of this decorum.

11. The names of the several members of the association shall be enrolled by the Clerk, and called over as often as the association requires.

12. The moderator shall be intitled to the same previledge of speech as another member, provided the chair be filled, and he shall have no vote, unless the association be equally divided.

13 That any member who shall willingly and knowingly break any of these rules, shall be reproved by the association, as they may think proper.

PRESENT RULES - 1951

1. The Association shall be opened and closed with prayer.

2. The moderator and clerk shall be chosen by the suffrage of members present.

3. Only one member shall speak at a time, who shall rise from his seat and address the moderator when he is about to speak.

4. The person thus speaking shall not be interrupted in his speech by anyone except the moderator, until he has finished.

5. He shall strictly adhere to the subject, and in no wise reflect on the person who spoke before, so as to reflect on his failings or imperfections, but fairly state the case and matter as nearly as be can so as to convey his ideas.

6. No person shall abrnptly break off nor absent himself from the association without liberty obtained from it.

7. No member of the Association shall rise and speak more than three times on one subject, without liberty from the Association.

8. No member of the Association shall have the liberty of laughing during the sitting of the same, nor whisper while a brother is speaking.

9. No member of the Association shall address another in any other form or appellation than that of "brother.''

10. The moderator shall not interrupt any member in, nor prohibit him from speaking until he has given his views on the subject; if so, he violates the Rules of the Association.

11. The names of the several members of this Association shall be enrolled by the clerk, and called over as often as the Association requires.

12. The moderator shall be entitled to the same privilege of a member, provided the chair be filled, but shall not vote, except the Association be equally divided; then he shall give the casting vote.

13. Any member who shall willingly and knowingly violate any of these rules shall be reproved by the Association as it may think proper.

APPENDIX A

CHURCHES

APPENDIX B
HOST CHURCHES AND STATISTICS

The following data include the year, the church acting as host to the annual association, the number of churches represented and the total number of members reported by the churches each year.

Appendix C
MINISTERS

The following is a list of all the ministers or elders shown on the Association's record. Their addresses are given as fully as the records disclose. The post office of the earlier elders were not recorded in the minutes had more than one address as the years passed and new post offices were established or their names were changed, or the elder moved his home to another locality. The fist and last years each preacher's name appears of record are given, except in event of death, whcih date is given if known. All ministers of the Association in 1951 are designated by a star in the last column.

Associational Officers

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