# Fulton Confession of Faith/General Address

Pursuant to a call of the Primitive Baptist Church of Fulton, Ky., the elders and messengers of the Church of God known as Primitive Baptists, being convened from various places in the United States of America, in the city of Fulton, Ky., from the fourteenth day of November to the eighteenth day of the same month, in the year of our Lord nineteen hundred. To all of like precious faith with us, Greeting.
Recognizing with humble gratitude the gracious and divine providence of God in giving us the kingdom and preserving its order and purity through the lapse of many hundred years, fraught with commotions, revolutions, and other Vicissitudes of human life, we do feel under profound obligations to thank God and labor faithfully for the prosperity of his holy cause.
1. The Importance of Fellowship cannot be overestimated. It is the sacred cord that binds together the members of this holy community. Since there is no tribunal higher than the local churches to which they may appeal, their safety and perpetuity depends on the preservation of their fellowship.
2. Bars of Fellowship set up by our local churches have been the most destructive influences against the growth and progress of the Church. Traditions of men and human customs being regarded as authority have often given rise to bars of fellowship and resulted in the destruction of the peace of the churches. Such customs and traditions as have no Bible sanction should never interfere with fellowship. It is painful to note on the pages of history how frequently our people have been divided and their happiness destroyed by foolish and sinful declarations of non-fellowship. We do most solemnly and prayerfully beseech all our churches and people that they raise no bars of fellowship against any Primitive Baptist with whom they are agreed on fundamental principles - such as the eternal salvation of sinners, wholly by grace and entirely unconditional on the sinner's part, and who are sound and orderly in the ordinances of the Church, administering baptism by immersion to penitent believers only by ministers of the gospel clothed with authority by the Gospel Church, and administering the Lord's Supper to such baptized believers only, and who manifest a willingness to labor for the peace, union, and fellowship of the whole body.
The gospel is God's appointed remedy for the correction of errors in his Church, and it is in every way sufficient to correct errors among the children of God, if lovingly and faithfully employed. When bars of fellowship are raised they exclude the erring from the God-appointed remedy for the correction of their errors and render restoration hopeless.
When bars of fellowship are unlawfully raised among our people the bond of union by which our churches are held together is broken and the welfare of the cause exposed to the most uncertain results. If the raisers thereof cannot be induced to remove them at once, the only course for those who want to remain in this holy Church union is to discard their actions and have no connection with them until they withdraw such bars of fellowship.
3. Heresy being so positively forbidden by the Scriptures, we deem it important to have a clear, accurate, and concise understanding of what the word implies. We take heresy to mean a departure from the teachings of the Scripture as explained in our acknowledged Confession of Faith, but not mere differences of opinion upon immaterial points of doctrine and practice upon which the Bible makes no positive statements.
The Bible does not state the day nor the hour upon which members shall be received in the Church, nor the Lord's Supper administered. It mentions neither hymnbooks, associations, formal letter correspondence, nor general handshaking. So upon all such matters liberty should be allowed, provided that everything is done in decency and in order, and the books used are sound in sentiment.
No doctrine nor practice that violates neither the Scripture nor acknowledged confession should be construed as heresy. The treatment of heresy requires but little comment. The Bible plainly states that a heretic, after the first and second admonition, shall be rejected (Titus 3:10), but let it be fully known that an action or doctrine is heresy before action is taken against it. We deem it unsafe to deal with a man as a heretic unless he avows the heresy. In cases where divisions have been forced in the Church by bars of fellowship or otherwise we do earnestly and prayerfully beg our brethren not to go to law over Church property. We believe it is better to take what would be paid out in cost of suit and expend it in a house than to gain the house by law, and much more in harmony with the teaching of our dear Saviour.
4. The Right of an Individual Church to discipline her members is clearly taught in the Scriptures. From the decision of an orderly church, in matters of discipline, there is no appeal. The church is the only authority to which complaint may be made. Only when a church has refused or neglected to discipline a member or members whose actions are bringing reproach or distress upon the cause in general, or when a church, in the opinion of sister churches, has so far indulged in disorderly practices as to render her incapable of proper self-government, or when she has departed from the faith, has a council of churches any right to consider her case, unless they are specially called on by her to do so. For instruction of churches in such cases as described above we refer them to the London Confession of Faith, Chapter XXVI., Section 15.
5. Restoration of Disorderly Churches is a subject that has given much concern to our people. When churches are guilty of only irregularity in doctrine and practice and are willing to disclaim such irregularities and return to primitive order, it is our candid opinion that they should be received into the general fellowship of the denomination without being required to perform the impossible task of counteracting every individual irregularity.
6 That Associations may be made an advantage to the churches none would hardly deny. That they have sometimes been abused and made a disadvantage none will dare deny. Associations are useful in keeping the churches in sympathetic touch with each other. They can be made useful by making them a place of worship, a place to obtain news from the different churches in the community, by laboring to cultivate a spirit of love and fellowship and of Christian forbearance by putting in the time in trying to build up the cause of Christ rather than trying to impose our peculiar notions on others. Associations may be abused and rendered injurious by the opposite of the above.
7. The Care and Encouragement and Duties of the Ministry is a subject of too great magnitude to be passed by lightly. It is very thoroughly [covered], however, in the London Confession of Faith, approved by this convention. We most earnestly request a careful study of the subject in that document (read Confession, Chapter XXVI., Section 10. See also Minutes of Black Rock Convention.) It was evidently the belief of our London brethren, supported by the Holy Scriptures, that ministers of the Word should give their entire time, energy, and talent to their ministry, and the brethren should divide with them a sufficient portion of their living to keep them and their families who are not capable of self support above want. It is a positive fact that our appreciation of any object is increased by the amount of care and labor we bestow upon it. It is natural for a mother to love her babe, but as she cares for it from day to day the intensity of her affection increases. A father and mother may take a child not their own to rear, and at first feel a slight indifference, but nights of watchful solicitude and days of toil and care will render that child so dear that they with difficulty distinguish it from their own children. So a church that cares for her pastor loves him better and appreciates his service more than one that does not. There is a holy relation between pastor and evangelist that should not be ignored. The pastor should welcome the evangelist and his labor and show him due courtesy and consideration. In return the evangelist should remember that it is the pastor's duty and privilege to preside over the church and administer its ordinances. No evangelist should assume to administer any ordinance in the church when the pastor is present unless he is specially requested to do so by the church and pastor. The work of an evangelist is indispensable. Without such work the gospel kingdom would be extended no farther, as it is the chief work of an evangelist to introduce the gospel where it is not known. And to organize churches there should be no lack of appreciation of either pastor or evangelist, as both are indispensable in the upbuilding and progress of the church and authorized by the Word of God. (See Ephesians 4:11.) If the claim of Primitive Baptists be true, no one has access to baptism, the elements in the Lord's Supper, or any other gospel privilege where there is no Primitive Baptist church or ministry. In view of the vast territory in our own country that is absolutely ignorant of Primitive Baptist doctrine, and therefore totally destitute of church privileges, and as the redeemed of the Lord are among every nation, kindred, tongue, and people under heaven (Rev. 5:9) we behold the great necessity of stirring our people up on this subject.
This clearly demonstrates that we claim too much or do too little. We earnestly solicit our people to encourage the work of an evangelist. Not to spend his time in visiting large and well-organized churches, but to labor with the feeble and destitute churches and in places where there is no church. The churches should lovingly, freely, and faithfully contribute of their carnal means as God has blessed them to the support of brethren engaged in this needful work. We would not be understood to regard that there are degrees in the ministry, but different lines of work in the same office.
It is the special duty of the deacons to superintend the financial interest of the church. They should have control of the church treasury and expend it in serving tables. First, the table of the Lord. Secondly, the table of the poor. Thirdly, the table of elders that labor for them. They should receive the donations from the brethren and keep a correct account of same and report to the church, that it may know who are bearing the burdens of the church. The object of the deacons is to equalize the burdens of the churches. (See Practical Suggestions to Primitive Baptists, by Elder Cash.)
8. The London Confession of Faith, adopted over two hundred years ago by thirty-seven of the ablest ministers of England and Wales, representing over one hundred churches, has served one of the most needful services among our people of any document of faith since the days of the apostles, and has stood unquestioned as an expression of the Primitive Baptist's interpretation of the Bible from then till now. At the present assembly of fifty-one ministers, representing three hundred and thirty-five churches, aggregating fourteen thousand five hundred members in direct correspondence with over one hundred thousand Baptists, the Confession has been carefully read and approved. Language through the lapse of many years undergoes variations in applications and meanings, whereby certain clauses become more or less obscure in meaning. Wherever, in the opinion of this assembly, the meaning of a section was not apparent, footnotes were added to bring out the meaning. The office of this Confession of Faith is not to be regarded as a standard of faith and practice, but as an expression of our interpretation of the Holy Scriptures, which is the only rule of faith and practice. We recommend the Confession with the notes to careful perusal of all Primitive Baptists, and insist that they make themselves familiar with its teaching. Believing that such a course would obviate many of the difficulties that have so sadly distressed our beloved Zion in the few years passed, we would be glad to see this document, that has stood the test as an expression of our faith for more than two hundred years, become uniformly used in our local churches as their expression of faith and practice.
Praying God's blessings on his holy cause everywhere and that general prosperity may soon follow, we are your obedient servants and ministers of the gospel in the fear and love of God.
John M. Thompson, Greenfield, Ind.; James H. Oliphant, Crawfordsville, Ind.; J.W. Richardson, Petersburg, Ind.; E.W. Thomas, Danville, Ind.; Will M. Strickland, Fort Branch, Ind.; H.A. Todd, Grayville, Ill.; C.F. Stuckey, Carmi, Ill.; I.J. Fuller, West Salem, Ill.; Simon Reeder, Cottonwood, Ill.; John Williford, Greenville, Ill.; Daniel Lowery, Dalgren, Ill.; W.A. Fish, Benton, Ill.; J.B. Hardy, Calvin, Ill.; J.V. Kirkland, Fulton, Ky.; R.S. Kirkland, Fulton, Ky.; J.J. Kirkland, Fulton, Ky.; J.C. Ross, Crutchfield, Ky.; L.F. Wallace, Elva, Ky.; W.M. Hopper, Pottertown, Ky.; K.M. Myatt, Clinton, Ky.; A.M. Kirkland, Whitlock, Tenn.; S.L. Pettus, Triune, Tenn.; S.F. Cayce, Martin, Tenn.; W.E. Brush, Clarksburg, Tenn.; John Grist, Covington, Tenn.; B.0. Deering, ---, Tenn.; P.G. Johnson, Rutherford, Tenn.; C.F. Caruthers, Friendship, Tenn.; G.T. Mayo, Dresden, Tenn.; R.C. Taylor,.Milan, Tenn.; E.B. Simmons, Mixie, Tenn.; J.N. Wallace, Tumbling, Tenn.; J.L. Butler, West, Tenn.; C.H. Cayce, Martin, Tenn.; J.B. Holbrook, Rutherford, Tenn.; W.T. Jackson, Ruthville, Tenn.; Church Peel, Maury City, Tenn.; J.G. Webb, Bonham, Tex.; J.T. Stewart, Diamond, Ala.; W.J. McCormick, Monroe, Ala.; R.L. Piles, Poteau, Ark.; J.B. Little, Abbott, Ark.; J.K. Stephens, Brinkley, Ark.; Lee Hanks, Boston, Ga.; E.M. Verell, Trebloc, Miss.; W.T. Goddard, Milner, Ga.; T.E. Sikes, Cox, Ga.; E.D. Williams, Taylor, Miss.; J.C. Wilkison, McComb City, Miss.; Ira Turner, Ashland, Mo.; I.N. Newkirk, Dayton, Wash.