Old Regular Baptists

The Old Regular Baptist denomination is one of the oldest in Appalachia with roots in both the Regular
and Separate Baptists of the American Colonies and the Particular Baptist of Great Britain. This group has
seen a marked decline in its membership during the last two decades. Part of the decline may be attributable
to orthodox biblical interpretations like a dress code where men must wear long pants, not shorts, and
women must wear long dresses. Other such interpretations include women not being allowed to cut their
hair or speak publicly on church business, although women can frequently shout while praising. Members
who do not comply with the strict dress code and norms face being "churched", i.e., being kicked out of the
congregation and possibly shunned. The Old Regular Baptist Faith and order with her many branches and
factions still remains the dominant Faith in some rural Central Appalachian Counties along or near the
Kentucky Virginia border. In most churches, the congregation maintains a collection of photographs of
deceased members.

History
The Old Regular Baptist Churches of Jesus Christ here in the United States along with their sister Churches
the Regular Primitive Baptist trace their history to Churches that sprang up in the American Colonies.
These early Churches had been organized as Regular Baptist Churches and Separate Baptist Churches in
Christ and were found from New England to Georgia. A great migration took place in the American
Colonies and many pioneer Baptist migrated to western parts of Virginia and into the regions of Kentucky
and Tennessee. In 1802 the North District Association was formed from the South Kentucky Association
organized in 1788 the North District gave off the Burning Springs in 1813 which armed the New Salem
Association in 1825. There were churches and Associations being organized likewise in Western and
Southwestern Virginia. In 1800 the Greenbrier Association gave off Teays Valley Association in 1812. In
1811 the Washington District Association was organized as a Regular Baptist Association, although its
origins are from the Holston Association which organized in 1786 by the authority of the Sandy Creek
Separate Baptist Association. The Sandy Creek Separate Baptist self-organized in 1756. The Washington
District Association however upon being organized adopted the Preambles and the Constitution of the
Regular Baptist.

The Old Regular Baptist Churches of today can be likewise be traced directly or indirectly to churches who
were involved with these older associations. We find others who were involved as ministers and members
of the Elkhorn Association organized in 1765 the Licking Association organized in 1810 even the
Philadelphia organized 1707 and the Ketockton organized on August 19,1766, joining and organizing
Churches that were to become the Old Regular Baptist.

The New Salem Association of Old Regular Baptist was established in 1825, this Association was an arm
of the Burning Springs Association. The New Salem Association has undergone several name changes
from Baptist to Regular United in 1854, to Regular Primitive in 1870, to Regular Baptist in 1871 and then
in 1892 to Old Regular. Names that were synonymous with "Old Regular Baptist" at least in the early
history of this faith include, the Regular Predestinarian Baptist, Particular Baptist, Old School Baptist,
United Baptist, Regular Primitive Baptist, and Old School or Old Order of Regular Baptist Churches and
Associations. These terms held the same general meaning and have been used interchangeably by many of
the Associations mentioned.
There have been several Old Regular Baptist Associations and many Churches that have origins other than
through the New Salem Association of Old Regular Baptist. The Burning Springs Association (1813), Red
Bird Association (1823), Mountain Association (1856), Red River Association (1876) were all directly
descended from the North District Association. The Mud River Association (1888), Twin Creek
Association (1850) Spencer Association (1898), and others originated from different clusters of churches
and associations. In Virginia and elsewhere, some Old Regular Baptist Churches descended from the
Sandy Creek Association Churches, along with Churches form the Washington Association and Three
Forks of Powell Valley Association. There are Old Regular Baptist Churches that were formed from or
contained members who came directly with letters from the Philadelphia and Ketocton Association's
Churches along with the Yadkin, Holston, Kehukee and Roaring River Association Churches. Elkhorn
Regular Baptist Association of West Virginia and the Pineville Primitive Baptist Association of West
Virginia. The Twin Creek Association formed from a split in the Licking River Particular Baptist
Association in 1850. The Twin Creek Association was one of the first Associations in Kentucky to title
itself "Old Regular Baptist" in 1850. The churches that made up the Twin Creek Association had roots in
the Elkhorn Association Regular Baptist Association {Kentucky}. When the Twin Creek Association of
Old Regular Baptist dissolved, the remaining Churches went into the North District Association by letter.

The Mud River Association originated from a split in the Pocatalico Particular Baptist Association in 1888.
The Mud River used the title "Primitive Baptist" in correspondence with the New Salem Association for
many years and later titled itself Regular or Old Regular Baptist. The Sandlick Regular Primitive
Association and the Mates Creek Regular Primitive Baptist are both descendants of the New Salem Old
Regular Baptist Association. These Associations and the Burning Springs Association all used the name
"Regular" and "Old Regular" along with Primitive interchangeably. The word old was added to Regular
Baptist soon after many Regular Baptists had joined and began to correspond with mission boards. This
was done to distinguish the Old (or original) Regular Baptists from the New School Baptists that had
emerged throughout the United States. The terms "Old School", "Old Regular", "Old Order", and
"Primitive" came into usage during the same time period and were being added to the Baptist name to show
they were of the old form of worship and had rejected what they considered modern innovations such as
Sunday or Sabbath Schools, theological seminaries, missions boards and the like.

The Old Regular Baptist in the late 1800s became concerned over the doctrines of "Absolute"
Predestination of all things both good and evil, Actual Eternal Vital Union,[ Eternal Children Doctrine] and
the Atonement. The Minutes of the New Salem Association in the year of 1892 stated that the New Salem
Association feared the doctrine of an "Absolute" Predestination of all things that made God the author of
man sins and the doctrine of Arminianism that taught the works of the creature to be essential to eternal
salvation. A circular letter in the Three Forks of Powell River began to circulate supporting Actual Eternal
Vital Union. Debates in the Pulpit became more frequent as Brothers became more extreme in their views.

The Old Regular Baptists of Central Appalachia have, in fact, experienced several different divisions
through the years over doctrine and practice. In the late 19th century to early 20th century, they had major
splits over the doctrine of Absolute Predestination of all things and Actual Eternal Vital Union and Eternal
Creation theories; this was the cause of their largest split ever, in combination with their differences over the
Atonement and Election doctrines that escalated splits and divisions. Three of New Salem's daughters, the
Union, the Mates Creek, and the Sandlick, divided. The New Salem also dropped correspondence with the
Burning Springs Association, her mother, because she had members that belonged to secret orders. The
United Baptist Associations were dropped for Secret Order and Mourners Benches. In the 1960s, a debate
started over when eternal life began. Was regeneration the new birth before belief and
repentance[conversion] or after faith and repentance[conversion]. There are Old Regular Baptists that hold
the same views as other Primitive Baptists bodies[ both Old Line and Absolute Predestination Primitive
Baptist ] on regeneration that one is regenerated instantaneously on hearing the Voice of the Son of God
[John 5:25] These Old School Regular Baptist hold strictly that eternal life and salvation are given first in a
free gift by the grace of God and that the elect are called by a holy calling.(II Timothy 1:9) This effectual
call is referenced as the "Light of Christ" doctrine (I Peter 2:9) also known as the "Light is Life" doctrine.
This view teaches that faith and repentance are the effects of regeneration and not the cause of regeneration.
They hold that the individual is quickened by the Spirit and has eternal or everlasting life prior to belief and
repentance the gospel brings life and immortality to light but has no part in regeneration. Regeneration is
first then Conversion is manifested by true faith and repentance in which a Godly sorrow sets up in the
quickened individual's heart and they are sorrowed to repentance and mourning in which after the Godly
sorrow has sorrowed them to repentance they profess a burden of sin being removed and take comfort in
the gospel and express an experience of grace. Old Regular Baptist holding those views Monergism are
often derided as the "Hardshell Side". The Synergist side holding that a man must repent and believe in
order to be regenerated, and that through the Creature obeying, making up his mind, taking heed to the light
and call, he then being enabled by grace and the light that leads one to life. They reject an effectual call and
light is not synonymous with life, the creature can reject the light and be lost eternally, light and life are
separate entities, this is referred to as the "Softshell Side"[see Fullerites]. There is one side of the
Synergistic Old Regular Baptist that teaches that God dealt to everyman universally a " measure of faith"
and it must be put to work by the creature in order for salvation to occur. This teaching has been recorded
in the minutes of some of the Conditional Salvation advocates Annual Association Minutes. There are
ministers within the Old Regular Baptist that hold the " Duty Faith" and "The Measure of Faith" doctrines
as heresy and claim it was invented in the 1960s in Southwestern Virginia, after the light of Christ division
came about, any prior reference to the terminology in Old Regular Baptist records or usage has the measure
of faith as a gift to the regenerated and not the unregenerated.

The Old Regular Baptists are a branch of Primitive Baptists [primitivism] that clearly rejected modern
innovations such as Sunday Schools, Tract Societies, Mission Boards they held to a more historical style of
early Baptist worship and stricter gospel order. The Old Regular Baptist in Appalachia were more tolerant
in doctrine, originally allowing for different views on the atonement. [This stems from an earlier agreement
made by the Regular and Separate Baptist when forming the United Baptist in Kentucky] While the
doctrine of some traditional Old Regular Baptists [Gillites] would be in harmony with the London or
Philadelphia Confessions of Faith advocating Limited or Particular Atonement, others among the Old
Regulars hold to a more modified Calvinism and to Andrew Fuller's view of the atonement,
Universal/Limited [see Fullerism or Fullerites] and yet there are some ministers and members that hold to a
modified General Atonement. The original compromise on the Atonement made by the Regular and
Separate Baptist was never kept, it then led to doctrinal splits, on the Atonement issue, these divisions were
widespread throughout Appalachia. Statements were made by some of the Mountain Associations, that
Christ made a full atonement for all those that have believed and those that will believe and that these
believers were the elect chosen in Christ before the foundation of the world. This statement seemed to
satisfy the different factions for a while. The Red Bird and Red River and Spencer, Sandlick, Mates Creek,
Burning Springs, Mountain, Rock Springs, North District, Licking, with parts of the New Salem and
Union along with Mud River, Twin Creek Associations of Old Regular Baptist held to Special or Limited
Atonement. Strict Particular Atonement was the doctrine of the majority side of Mates Creek and Sandlick
Associations and part of the Union Association at the time of the great divide it was the historical view of
the Washington, Pocatalico, Three Forks of Powell River and the Elkhorn of West Virginia's view. The
New Salem Association corresponded with the limited atonement side of the Union Association after the
split and then later switched sides, and took correspondence with the side holding more to a Fullerite View,
Elder J.C Swindle [from Three Forks of Powell Valley] and Elder N.T Hopkins[New Salem] were
champions of Andrew Fuller's Atonement view to the point that Elder N.T Hopkins declared the Fullerite
{General} view to be the doctrine of the New Salem Association from the Pulpit this caused several
delegates representing their home churches within the New Salem to abruptly leave the Association with
their Church letters in hand, along with other Sister Old Regular Baptist Association's delegates with their
Association letters. These delegates and Churches and Associations all holding to a Strict or Special
Limited atonement. One of the New Salem Association's oldest Churches the Stone Coal Church of
Garrett, Kentucky [the delegates] walked out and eventually the Church divided into two bodies, an
Absolute Predestination side and Limited Predestination side. The Limited predestination side believed that
God predestinated the salvation of his elect people and that the saving of his people by his grace, but
denied, that every event that occurs in time was predestinated, they believed in a Common Salvation
[timely or in time that involved actions of the creature] and an eternal salvation [that was the sole work of
the creator with no action of the creature] The Absolute Predestination side held every event that came to
past was predestinated of God. Amazingly after several years apart under the Ministry of Elder Marion
Chaffins both factions came back together. Several of the Churches that walked out after N.T Hopkins
sermon were reconciled back to the New Salem Association the ministers decided among themselves to just
preach the scriptures and that Christ died for all that believe and repent through Grace. The New Salem
Association at one time contained ministers holding to three different views on the atonement and was
thereafter, able to navigate fairly peaceful. During the 1960s The " Light of Christ" or " Light is Life' split
[Light is Life teaches immediate spontaneous regeneration] this division took place in the Union
Association of Old Regular Baptist[New Salem Correspondence] 1961-1962 this doctrine was an argument
over when eternal life was given, both sides held it was a gift given in time. This was the second time the
Union Association had a large division over doctrine, [they had endured a previous split over Actual
Eternal Vital Union and Absolute Predestination of all things both good and evil] the fallout of the Light of
Christ division soon spread to other associations being brought on by requests sent to them from the Union
Association. This split resulted in the isolation of the Mud River Association which advocated regeneration
prior to faith and repentance, and the formation of the Bethel. The Elders in the Mud River Association
were more sympathetic to the doctrine of the six churches that left the Union Association. The Union
Association's act of expulsion of the Bold Camp Church was considered a violation of the Union's
Constitution by most Elders versed in discipline. There were seven churches that left the Union
Association[ Bold Camp, Bethel, Mount Olive, Hylton, Longs Fork, Turner, Rose Hill] and others who felt
the Union dismissed Bold Camp in error. The seven churches that left formed the Bethel Association of Old
Regular Baptist. The New Salem Association leadership, seeing the chaos in the Union Association chose
not to divide over this issue [Light and Life]. Today there are still debates among the Old Regular Baptists
Churches over when one receives faith, men and women's dress, the receiving of divorced members, and
the doctrinal differences over hope and knowledge. Some Old Regular Baptist do hold to some points of
Arminianism vs others who are more Calvinistic. There are several factions of Old Regular Baptist at
present, including the "Old" Regular Primitive Baptist who include the Mother Association[Burning
Springs] and Daughter Associations of the New Salem [Mates Creek, Sandlick and Union]. There remains
Churches and Associations that remain in direct doctrinal sympathy with the Old Line Primitive Baptist.
There are factions of Old Regular Baptist that are in doctrinal sympathy with the "Old" United Baptist.
These "Old" United Baptist share the same heritage as the Old Regular and Primitive Baptist Churches and
are Old School in practice [The Separate Baptist and Particular (Regular) Baptists].

In the 1990s, a debate arose in the Northern New Salem over one of its member churches' use of fermented
wine in communion (wine was the original Regular Baptist custom) vs. grape juice. A query was sent into
the association by a sister church against the church that used wine. All evidence shows that the church that
sent the query had not taken the proper steps according to Old Regular Baptist decorum. The Association
involved itself, failing to send the query back to the church that sent it, and violated its own orders. This led
to two member churches breaking fellowship with the Northern New Salem. The two member churches,
and one formed later, lettered to the Original Mountain Liberty Association and was found to be orthodox
and orderly and were dismissed to form the Sovereign Grace Association in 1997. The Sovereign Grace
Association's doctrine would be in total harmony with the Old Line Primitive Baptists of today or close to
the Original Philadelphia Association of the past.

Faith and practice

The theology of the Old Regular Baptists is "election by grace", as stated in the scripture: "By Grace are ye
saved through faith." While all Old Regulars preach "election by grace", a difference of opinion exists
among them concerning election and predestination. Today, depending on which faction you hear preach,
their doctrine ranges from absolute predestination to man being a free moral agent. The majority of Old
Regular Baptists hold to a doctrine that is between these extremes, with absolutism the smallest minority.
The Old Regular Baptist are united in their eschatology, all factions hold that the binding of Satan took
place during Christ's earthly ministry and that the thousand years is to be taken symbolically as it represents
a period of time. That there will be a Last Day and General Judgement [an hour in which all the dead be
will raise the just and unjust]. Old Regular Baptist all believe in experimental grace, baptism by immersion,
a called and regularly ordained ministry. Old Regular Baptist factions are in agreement believing that Christ
is the Eternal Son of God, that he is now and has been and always will be Christ. Old Regular Baptist hold
to the Godhead [being three in one], The Scriptures Old and New Testament being the written Word of
God and infallibility thereof, [King James is the only English version used] Sinners are called to
Repentance, that both faith and repentance are required prior to baptism, justification is by the Imputed
Righteousness of God.

Churches form local associations by which they fellowship with one another. This fellowship is formally
maintained by the election of correspondents to attend the meetings of the other associations. Preachers are
God-called (not trained by man), unpaid, and preach improvisational (often chanted) sermons. Baptism (in
running water), the Lord's supper and feet washing are held to be ordinances.[1] Shouting is a frequent
occurrence at an Old Regular meeting, particularly among the female membership. Conversion experiences
may be a lengthy process, beginning with an awakening to sin, through a period of conviction and travail
of the soul, to repentance and belief.

Lined-out hymnody
One noted feature that has gained much attention to the Old Regular Baptists is their lined-out, non-
instrumental, congregational hymnody. According to Jeff Titon,[2] "The leader sings the very first line, and
the congregation joins in when they recognize the song. After that, the song proceeds line by line: the
leader briefly chants a line alone, and then the group repeats the words but to a tune that is much longer and
more elaborate than the leader's chant or lining tune." E. D. Thomas' Hymns and Spiritual Songs (1877)
and Edward W. Billups' The Sweet Songster (1854) are two of several "words-only" hymn books preferred
by these churches. The practice of lining out psalms and hymns was once common across Britain and
America. In the British Isles, but the only remaining vestige of the tradition can be found in the Outer
Hebrides of Scotland, where it is done in Gaelic.

Current status
The strength of Old Regular Baptists is in Appalachia, particularly along the Kentucky and Virginia border,
although Old Regular Baptist churches exist as far north as Michigan and as far south as Florida, and
several churches still exist in the state of Washington. Currently, there are eight local associations in the
New Salem correspondence, New Salem, Northern New Salem, Old Friendship, Old Indian Bottom,
Philadelphia, Sardis, Union. The Indian Bottom, Sovereign Grace, Mountain #1 and Mountain #2
Friendship, Bethel are Independent bodies no longer associated with the New Salem cluster. These 14
associations and independent churches (not lettered to an association) contain over 350 churches with over
6,000 members. The folk singer Jean Ritchie was a member of the Old Regular Baptists in Kentucky.

Citations
1. "Articles Of Faith" (https://web.archive.org/web/20190610161128/http://oldregularbaptist.co
m/ARTICLESOFFAITH.html). oldregularbaptist.com. Archived from the original (http://oldreg
ularbaptist.com/ARTICLESOFFAITH.html) on 2019-06-10. Retrieved 2019-02-19.
 2. "Old Regular Baptists of Southeastern Kentucky: A Community of Sacred Song" (http://www.f
olklife.si.edu/resources/festival1997/baptists.htm).

External links
Appalachian Music (http://www.uky.edu/Libraries/NilesCenter/oldregular.html)
Historical Sketch (http://library.pc.edu/special/oldregbaptist.htm) Archived (https://web.archiv
e.org/web/20031117154658/http://library.pc.edu/special/oldregbaptist.htm) 2003-11-17 at
the Wayback Machine
Indian Bottom Association of Old Regular Baptists (http://www.oldregularbaptist.com)
Information on Lined-Out Hymnody (https://web.archive.org/web/20030818084708/http://ww
w.mcsr.olemiss.edu/~mudws/resource/chap13.html)
Old Regular Baptist Research - ASU (http://wncln.wncln.org/search/X?SEARCH=old+regula
r+baptists&searchscope=1&SORT=D&words=old&words=regular&words=baptists)
Sovereign Grace Association of Old Regular Baptist (http://www.webspawner.com/users/true
baptist/index.html)
Old Regular Baptist Association History (http://pages.suddenlink.net/orb/orb/index.htm)
Archived (https://web.archive.org/web/20080413042048/http://pages.suddenlink.net/orb/orb/i
ndex.htm) 2008-04-13 at the Wayback Machine
A Conjoining of Ancient Song (https://www.youtube.com/watch?v=UnAOTssoVmA)
"Public Enemies - Guide Me O thou Great Jehovah" (https://www.youtube.com/watch?v=b-0
PoU9hYyw)
"Celebrating Congregational Line Singing" (https://www.npr.org/templates/story/story.php?st
oryId=4632964)
Berea College - Lined Out Hymnody (https://www.berea.edu/news/significant-recording-at-th
e-library-of-congress-originated-by-chance-meeting-at-berea-college/)

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