Chapter One - The Primitive Baptist Church

The Hardshell Cult

All Rights Reserved
By Stephen M. Garrett

This is the general name of a denomination or sect of Baptists that owes its origins to the anti missionary spirit among Baptists in the early 1800's in America. They are also known by other names, such as Old School Baptists, or as Hardshells. They are primarily based in the South, both presently and historically.

“Primitive Baptists are a group of Baptists that have an historical connection to the missionary anti-missionary controversy that divided Baptists of America in the early part of the 19th century. Those currently denominated Primitive Baptists consists of descendants of churches and ministers that opposed the Baptist Board of Foreign Missions (organized in 1814), as well as other innovations such as seminaries and temperance societies. Early leaders include Joshua Lawrence, John Leland, Daniel Parker, and John Taylor. Other names by which Primitive Baptists are known are Predestinarian Baptists, Old School Baptists, Regular Baptists, Particular Baptists and Hardshells. The word “Primitive” is sometimes taken by outsiders to mean “backward,” but in context of this division among Baptists, it means “original.” These churches attempt to retain and/or restore primitive (or original) patterns of the church, such as unsalaried ministers, a capella singing (usually shape note singing), and feet washing.

The Primitive Baptists can be sub-divided into four main groups: 1)Absolute Predestination; 2) Limited Predestination; 3) Progressive; and (4) Universalists. This last group is the smallest and consists of 5 or 6 small associations in Appalachia that adapted the theory of universal atonement to the doctrines of Primitive Baptists.

The Limited Predestinarians (also called Old Line, Conditionalists, etc.) are the largest group with around 50,000 members in about 1500 churches. While opposing the aforementioned “mission boards,” some churches among the group are still very evangelisticm having constituted churches in such countries as the Philippines, India, and Africa. While believing in the sovereignty of God in salvation and daily life, they deny that God is the author of sin.

The Absolute Predestinarians are similar to the Limited Predestinarians, but hold to the absolute predestination of all things. They number about 350 churches.

The Progressive Primitive Baptists separated from the main body around the turn of the 20th century, and have adopted such practices as Sunday School, instrumental music, homes for the aged, and various auxiliaries to the church. They have about 8000 members in over 100 churches.

In addition to these predominantly white Primitive Baptist groups, there are at least two types of Colored Primitive Baptist–Old School & National Primitive Baptists of the U.S.A. The Two-Seed-in-the-Seed Predestinarian Baptists and Old Regular Baptists departed from the Primitive Baptists in the latter part of the 19th century.

The division of “Primitive Baptists” and “Missionary Baptists” cannot be recognized as occurring at a particular time. The Baptists of the early 19th century were separated by distance and lack of communication. In addition to this, each congregation was independent and autonomous. Though some confusion still existed as late as the 1840's, the declaration now known as the Black Rock Address clearly defined the issues and marked the separation of the two different philosophies. Representatives convened at Black Rock, Maryland on September 28, 1832 and set forth the “Primitive” position on tract societies, Sunday Schools, Bible societies, missions, theological schools, and protracted meetings (revivals).” (From Wikipedia)

The above information is fairly accurate, although the statement that some Conditionalist churches “are still very evangelistic, having constituted churches in such countries as the Philippines, India, and Africa,” will be later discussed and shown not to be accurate.

The Primitive Baptist Church (herein referred to as PB) has had an interesting history. I am familiar with it, having been an ordained minister and pastor in that denomination from 1974-1982. My father is still a leading elder in that denomination. I have read most of their literature, know most of their leading ministers, both present and past, and am familiar with their theology and peculiarities.

The PB Church is a cult, a Baptist cult, a rare thing. What it is that constitutes them a cult will be the substance of this book. There are several key essential elements necessary to constitute one a cult and thus a serious danger to religious souls. One of those elements is what the Bible calls heresy.

All error in Bible doctrine and interpretation is not heresy and worthy of anathemas. It has been said – “In Essentials, Unity; in Non-essentials, Liberty; in All Things, Charity.” Heresy concerns essential teachings of the Bible, the very bedrock of fundamental truth. To be a heretic is to be guilty of believing and teaching contrary to the essentials of the faith.

The PB Church, or “Hardshells,” are heretics on several matters relative to essential articles of faith of the Bible and of the real Old Baptists. This will become clear from the evidence presented in this volume.

Not only will I show evidence from the Scriptures that the Hardshells are heretics on essential Bible teaching, answering all their arguments in support of their heresies, and also correcting all their false statements regarding their own and Baptist history but will also show that the Hardshells are infamous for their distortions both the sacred record of Scripture and the records of Baptist history.

I will also record my personal experiences among them, noting their peculiarities, sociologically and psychologically, and of their other characteristics as a cult and heresy. The Hardshells are indeed an odd sort, having their own peculiar social mentality, as a group; for instance, they view themselves as peculiarly favored above all other Christians, being a veritable “elect within the elect,” or super elect. This too is characteristic of a cult; cult followers view themselves as the elite of the elite, the “we be Abraham’s seed” or “we be the only ones” self view (or self portrait). The Hardshells, as a cult group, are egocentric and a certain fleshly pride is often pervasive in cults and heresies. Some cult groups will seek to identify the exclusivity of the cult by labeling them or otherwise identifying the group with a special group in the Bible, like the “144,000" of the Book of Revelation.

Yes, the Hardshells are Calvinists, of a sort, or believers in the Doctrines of Grace. Some are High Calvinists (“Absoluters”), others Low Calvinists (“Conditionalists” or believers in “time salvation”), but all factions are Hyper (or Hybrid) Calvinists. What is a Hyper Calvinist?

In my studies in theology and its history, including systems commonly and traditionally known as Calvinism and Arminianism, I accept these definitions regarding variants of Calvinism.

High Calvinism - the belief in absolute predestination of all things, the belief that everything that exists or comes to pass does so due to the will and decree of God. High Calvinists are often known as supralapsarians, and some supralapsarians are Hyper Calvinists, but not all. I am a supralapsarian Calvinist, like other great Baptists theologians, as John Gill and A.W. Pink, and I believe in the proclamation of the gospel to all men and that Christ invites, yea, commands all men to receive him and to acknowledge him and his salvation.

Low Calvinism - the belief in either conditional or limited predestination or the absolute predestination of some things only, certainly not of all things. Low Calvinists are always infralapsarians.

Hyper (or Hybrid) Calvinism - The belief that God works independently of human means in the saving of sinners, the belief that regeneration precedes faith in Christ, that faith in Christ or conversion to the Christian religion are not necessary for regeneration.

Hardshells have a sect that are High Calvinists (Absoluters) and a sect that are Low Calvinists. But, they all are Hyper Calvinists.

PB’s or Hardshell Baptists believe that the gospel is not a means used by God to regenerate, birth or save his elect. They believe that regeneration is something that happens to men on the “sub-conscious level.” Men are regenerated, born again, according to Hardshellism, who are heathen and pagan worshipers and who have no knowledge of or allegiance to the God of Abraham or to the Lord Jesus Christ. It is a fantastic idea, one that has no foundation is holy scripture nor in true primitive Baptist history. They are, therefore, appropriately known as Anti-Mission Baptists, Anti-Means Baptists, Hardshells, and sometimes as “do nothings.”

I will deal with these things in greater detail in later chapters, going into a deeper discussion of their peculiar beliefs and practices, the things that are distinctive about them and which constitutes them as an heretical cult. I will take notice of their leading figures, their founding fathers and leading apologists, as well as their outlandish claims and unfounded assertions relative to their heresies and their history. In doing so I will be judging their claim to being the truly Primitive or Original Baptists, whether they are in line with the Old Baptist Confessions of Faith. In other words, Who are the REAL Primitive Baptists? Also, how did the “primitives” get the nickname of “Hardshells”? And, what is meant by the terms “Old School” or “New School” in relation to Baptist history and theology?

I too will show, thanks to B.H. Carroll, and Brother Bob Ross, that Hardshellism is but the “Twin Brother” of Campbellism and that their descendants, religiously speaking, are of same mold as their theological parents, namely, Daniel Parker and Alexander Campbell.

Brother Bob Ross and myself have issued challenges to the PB’s to come forth and debate these issues. Some of their forefathers did it (far more with the Campbellites than with those Baptists who remain believers in the Old Confessions, which is an interesting fact in itself, very revealing). Will any of them stand up today and defend their positions on their novel, heretical views? Will any of them come forth and debate the question, “Who are the real Primitive Baptists?” As Hardshell forefathers John Daily and Lemuel Potter were willing to do? It is hoped and believed, nevertheless, than many of the Hardshells will read what Brother Ross and I have written and make an attempt to “face the music.”

Definition of the word “cult.”

“In Religion and Sociology a cult is a cohesive group of people (often a relatively small and recently founded religious movement) devoted to beliefs or practices that the surrounding culture or society considers to be far outside the mainstream. Its separate status may come about either due to its novel belief system, because of its idiosyncratic practices or because it opposes the interests of the mainstream culture. Other non-religious groups may also display cult-like characteristics. In common usage, "cult" has a negative connotation, and is generally applied to a group by its opponents, for a variety of reasons.” (Ibid)

An internet web site by a Hardshell seeks to answer the question, “WHAT IS MEANT BY "OLD SCHOOL BAPTISTS" OR "HARDSHELLS"?” The Elder Writes:

“These terms were given to Primitive Baptists after the division among Baptists in 1832. The term Old School does not refer to a college or university, but to a school of thought or belief. The missionary Baptists were referred to as New School because of their new beliefs. The term Hardshell is a colloquial expression given to Primitive Baptists in certain sections. Ideas about the origin of this term vary. Some believe it is derived from the emphasis that Primitive Baptist preachers placed on the "shalls" of the Bible. They emphasized greatly the word shall as in "All that the Father giveth me shall come to me" (John 6:37). Eventually the expression hard shall changed to the term Hardshells.”

And again:

“At one time only one group of Baptists was in existence, with all Baptists holding similar beliefs concerning the basic doctrine of the Bible, especially those Bible teachings relating to the salvation of sinners. About 1832 the first division of Baptists occurred with one group becoming known as "Primitive Baptists" and the other as "Missionary Baptists." Since that time the Primitive Baptists have held to the original beliefs of Baptists while other Baptist groups have divided many times until a great many different Baptist factions are now in existence.”
(www.grace-through-faith.com)

Of course this Elder makes numerous false assertions, parroting what he has been told by his Hardshell forefathers and Hardshell “historians”. I will deal with these falsities and the “revisionist histories” put forth by the Hardshells in detail in the appropriate sections of this book. But, now I want to call attention to how many Hardshells view their nickname of “HARDSHELL.”

It is true, regarding this nickname, that “ideas about the origin of this term vary,” as the Elder says. He offers one explanation that I have heard some Hardshells spout. It is a cute twist. Hardshells are such because they emphasize, in their preaching, the “shalls” of the Bible?! I can, of course, think about several “shalls” in the New Testament dealing with preaching the gospel to all men, but these “shalls” the Hardshells emphasize not at all!

Where did this Elder get any proof at all for his assertion that “eventually the expression hard shall changed to the term Hardshells”? Did he cite any works on word etymology? Actually, as will become more evident, this is the same type of bold unfounded assertions that Hardshells make about many things relative to history.

I have heard other Hardshells argue that the term denotes someone who is “stedfast, unmoveable, and unwavering” in his views on Bible doctrine. I even remember reading a defense of the term (a virtual proud acceptance of the nickname) by Elder S. T. Tolley (to be referred to again in this book and also referred to by Brother Ross in his book on the “History and Heresies of Hardshellism”) where he equated the term “Hardshell” with stedfastness in the faith. He cited Paul’s command, “be you stedfast, unmoveable,” as being all the same as saying, “Be you Hardshell.” My dad even published a periodical for years called “The Hardshell Baptist.” Not all PB’s are so fond of the nickname and therefore do not like to be called Hardshells. These few view the use of the term in the same way the followers of Alexander Campbell don’t like the term Campbellites.

I rather think that the term was given to the anti mission Baptists to signify their stubbornness and hardheadedness, their unwillingness to listen to reason. I think it is also connected with a kind of ignorance and false humility, willing or not, and a cantankerousness that is often seen in those who, though having little real knowledge of truth and things, nevertheless boast great things. Truly, with the Hardshells, as a cult, “a little knowledge is a dangerous thing.”

On the term “Hard-shell” (hyphenated) Webster says:

Adjective

“Unyielding; insensible to argument; uncompromising; strict.” Some of the Synonyms given for the adjective are:

“severe, strict, hard, harsh, dour, rigid, stiff, stern, rigorous, uncompromising, exacting, exigent, inexorable, inflexible, obdurate, austere, hard-headed, hard-nosed, hard-shell, relentless, Spartan, Draconian, stringent, strait-laced, searching, unsparing, iron-handed, peremptory, absolute, positive, arbitrary, imperative; coercive; tyrannical, extortionate, grinding, withering, oppressive, inquisitorial; inclement; (ruthless) a; cruel; (malevolent); haughty, arrogant...”

I affirm, by both personal experience within the cult and by a thorough examination of the beliefs and practices of this sect that they fit all these words.

Such a people will naturally draw a circle around themselves and have inflated views of themselves. With such it will always be a question of us versus them. Cults practice exclusivity to a very high degree and this is true of the Hardshells. They also use methods of intimidation and mind control over each other to keep the group cohesive and secretive. One of the famous mottos of the Hardshells has been – “Give us our Bible and leave us alone.” They practice it too, putting their churches as far away from communities as possible, often locating in some backwoods hollow. Rather than following the example of the truly Old Sovereign Grace Missionary Baptists, of the pre-Hardshell period, who took the Bible to heathen peoples who did not have it, the Hardshells want to keep it to themselves!

Not all of the original Hardshell forefathers, in the late 1700's and early 1800's, objected to the mission movement, then sweeping the Baptists with great fervor, for doctrinal reasons, or because they believed in “Spirit Alone Regeneration,” or “Pre-Faith Regeneration,” (that would become a later novel idea, intended to justify the movement, by mostly second generation Hardshells), but rather, as Brother Bob Ross has pointed out, was mainly due to “mission methodology”.

Brother Ross stated it very clearly when he said,

“The ORIGINAL issue in the Anti-Missionism Movement was METHODOLOGY, NOT THEOLOGY”.

He also was correct in saying that the “Hardshell "Spirit Alone" Regeneration Theory Was of Later Development”.

As I will show also, this novel idea, with others to follow, were reactionary views created to justify opposition to some of the methods being practiced by some Baptists in the area of missions.

Brother Ross states further:

“The very heart of the PRIMITIVE BAPTIST religious denomination is its opposition to the Gospel's being preached to the unregenerate as a means providentially and sovereignly used by the Holy Spirit in bringing lost souls to Christ for salvation. The Hardshells contend that regeneration, or the New Birth, is a work performed by the Holy Spirit apart from and without the necessary use of any means whatsoever.”

And further:

“Originally, at the rise of "anti-missionism" in the early 1800's, this does not appear to have been the case. If the Baptist histories can be relied upon, the original issues in the anti-missionism schism focused upon MISSION METHODOLOGY. The Kehukee Declaration, set forth by the Kehukee Association (North Carolina) in October 1827, objected to "the modern missionary movement and other institutions of men," and it specified "Missionary Societies, Bible Societies, Tract Societies, Sunday Schools, Dorcas Societies, Mite Societies, Religious Fairs and Festivals, Temperance Societies, Sectarian Schools and Theological Seminaries" as the objects of their repudiation.”

“Likewise, the Black Rock Address, put together by GILBERT BEEBE (1800-1881), and set forth at Black Rock meeting-house, Baltimore, Maryland, September 1832, focused on similar mission methods, and not the particular theory of regeneration which later became the central issue with Hardshellism. All references to regeneration, or the new birth, in both the Kehukee Declaration and the Black Rock Address, appear perfectly consistent with the Baptist position set forth on Effectual Calling "by His Word and Spirit" in the London Confession of Faith. For example, note this statement:

"The plans of these [protracted or 'revival'] meetings are equally as objectionable; for, in the first place, all doctrinal preaching, or in other words, all illustrations of God's plan of salvation, are excluded from these meetings. Hence they would make believers of their converts without presenting any fixed TRUTHS to their minds to believe. Whereas God has chosen his people to salvation through sanctification of the Spirit and belief of the TRUTH.--2 Thess. 2:13." (Black Rock Address, pp. 35, 36, Primitive Publications' reprint).

This objection sounds more like a Calvinist objection to Hardshellism than vice versa. It emphasizes the importance of "truth" in God's saving of His people.

The "means" to which the original anti-mission Baptists objected was not the Gospel as such, but to the METHODS which were being devised and used in various mission efforts. The objectors do not focus their opposition upon the Gospel as a "means" as presented in the London Confession which affirms that the elect are effectually called out of their state of sin and death "by His Word and Spirit" (London Confession, chapter 10, para. 1).” (Chapter 3 in “History and Heresies of Hardshellism”)

Brother Ross makes some very important points here; points, I might add, that no Hardshell has come forward to dispute. Why did the first anti mission Baptists, or Hardshells, not oppose the mission enterprises based upon a doctrinal departure on the subject of regeneration? Because it was not a departure at all but was rather the faith of the Baptists generally, except for some few closet Hyper Calvinists, prior to what B.H. Carroll, Jr. called the “rise of the Hardshells.” Further, it was the stated belief of all the Old Baptist confessions. I have asked my dad to produce one Hardshell article of faith, from one leading Baptist preacher or church, prior to the 1800's, who espoused Hardshell views on regeneration. Not one document or historical record has been produced to show that any preacher, prior to Gilbert Beebe, taught “Pre-Faith Regeneration” or “Spirit Alone Regeneration.” This book, along with Brother Ross’s book, will go forth and hopefully many Hardshells will read it. Will one of them produce the evidence that all Baptists prior to the 1800's believed that regeneration occurred without the gospel as a means, without a person being converted and coming to faith in Christ Jesus? They can no more do it than can the Campbellites find a “Church of Christ” prior to the rise of Alexander Campbell.

Brother Ross writes further:

“In the Potter-Throgmorton Debate, held at Fulton, Kentucky in 1887, Elder Lemuel Potter of the Primitive Baptists insisted upon the fact it was over the missionary methods, such as boards, and such things as Sunday Schools, that the "split" occurred in the year 1832 between the anti-missionaries and the missionaries. He says:

"I wish to notice some things in the speech we have just listened to. The first thing Mr. Throgmorton does is to say that he is not bound to show that the Baptists had Sunday Schools, missionary boards, etc., during all the ages. He is under no obligation to show that they always had them. He admits that. He is begging the question. I challenge him to tell what divided us except these very things. It was after the introduction of these things among us that we divided. If we never had them we would not have been divided yet." (Potter-Throgmorton Debate, page 86; published in 1888 in St. Louis by J. N. Hall and J. H. Milburn, representing Missionary Baptists, and by H. C. Roberts and S. F. Cayce, representing the Primitive Baptists).”

In addition to objecting to "mission methods," the anti-mission people focused their attacks upon the MOTIVES of those who favored missions. Greed, avarice, and other such carnal, worldly, and money-centered motives were the motivation of the "means Baptists," according to the anti-mission leaders and magazines.

However, this ad hominem charge evidently began to "wear thin;" in time, the common Baptist membership did not generally respond to character assassination and unsubstantiated broadside incriminations of Baptists who promoted missions. The Hardshells wanted people to believe the worst about the missionary leaders, even applying prophetic Scriptures on the "apostasy" and the "Man of Sin." There just were not enough gullible people among the Baptists for such extremism to continuously find much acceptance.

As time passed, and the Hardshells found it more difficult to defend anti missionism by harping against methodology and motives, they eventually developed their "Spirit alone" regeneration theory, a more doctrinal approach than the original pure negativism. This, too, was very similar to the type of evolutionary development of theology in their anti-missions "brother," the Campbellite movement.

Campbellism, at the first, ridiculed the "hireling clergy," "aspiring priesthood," "missionary schemes," and other victims of Alexander Campbell's choosing, which were featured in his magazines [The Christian Baptist in the 1820's and The Millennial Harbinger from 1830]. But Campbellism, also, had to have something other than pure negativism with which to beguile the naive and gullible, and they developed the baptismal remission of sins hobby-horse. Around this "Kaaba" they have marched ever since.” (From HISTORY AND HERESIES OF HARDSHELLISM, #3 [04/27--2006])

Brother Ross certainly gave a truthful and well written analysis concerning the birth of the Hardshells, or Primitive Baptist Denomination. I consider Brother Ross’s remarks to be in the tradition of the remarks made by the late B.H. Carroll, Jr. who wrote about anti missionism among the Baptists and even had a chapter on “The Rise of the Hardshells.”