The efforts made by Carey, Fuller and others to remodel the doctrine and practice of one Old Primitive Baptist

 Church of Jesus Christ was a signal failure. To imagine for a moment that aught is left for man's wisdom to suggest or

 supply must be regarded or looked upon as a flagrant in such offered to the King of Zion, her Law-giver, as well as to

 the sacred Volume.

It is admitted by the Missionary Baptist historians that the Welsh Baptists, who were principally firm Hyper-

Calvinists, and that it was said by Dr. Armitage, p. 606, that the" Welsh Baptists "had a warm controversy among

 themselves on Arminianism." The Baptists who held to a "general atonement" were called "Arminians." And when

 Carey and Fuller began to contend for a "general atonement," the Baptists in England had the same experience and

 "warm controversy" that the Baptists had in Wales when Winters and others introduced the "general atonement"

 among them. If the Baptists in Wales and England had been Modern Missionary Baptists they would have believed

 the "general atonement" doctrine, for that doctrine is the foundation of modern missions. It is not said that when a

"limited atone-merit" was introduced among the Baptists they had a "warm controversy among themselves."

For forty years the Baptists in England were in "warm controversy among themselves" over au effort made by the

 Fullerites to introduce the Arminian doctrine and practice into the Primitive Baptist Church. Preaching the "general

 atonement" doctrine has never caused the Missionary Baptists a particle of trouble or provoked a "warm controversy

 among them." Should some of their preachers begin to preach the doctrine the Baptists preached before Carey's and

 Fuller's day, the cry of "Antinomianism" and "Do-nothingism" would likely be heard all over the country.

The doctrine and practice introduced into the Primitive Baptist Church by Carey, Fuller and others were something

 new; and it was the introduction of "new things" that interrupted the peace and fellowship of the Baptist Church, and

 finally resulted in what is now known as the Missionary Baptist Church.

I believe I will quote from "Methodism," by Rev. A. A. Kidd, pp. 25. 26: "Three years after the Alexander Campbell

 organization, in 1830, under the leadership of one Thomas Andrew Fuller, there came a division over the question of

 'missions' in the Primitive Baptist Church. Fuller, an orthodox Calvinist and a minister among them, advocated belief

 in and practice of missions as an expression of obedience to Christ's great commission. This 'unholy innovation' was

 stoutly opposed by his denomination; nevertheless, Fuller succeeded in winning to his missionary idea one-third of

the entire denomination. Forty thousand followed Mr. Fuller, while eighty thousand remained as before. Fuller and his

 forty thousand became a group all to themselves--unorganized and unnamed. Gradually, however. they became

 organized under the same form of government; held to strict or exclusive immersion; denied baptism to infants

; continued close communion; preached orthodox Calvinistic theology; and practiced feet washing for a few years,

 but finally abandoned it altogether. The Missionary idea--home and foreign missions--was the cause of the

 separation, and explains why the Fullerites (as they were first called) left the maternal home and set up housekeeping

 for themselves. By this separation there came to be two distinct Baptist churches in America. For nearly two hundred

 years the mother wing of the Baptists had been called 'The Baptist Church,' but now there are two Baptist churches

 so what shall the new one be called? Missions being the peculiar, in fact the only mark of distinction between them,

 naturally they accepted the name Missionary Baptist Church, by which name they are known unto this day."

The view of Mr. Benedict on the cause of the division is expressed by him on page 893 of his General History of the

Baptists: "The commencement of the missionary age. This caused another war. and the division of churches and

 associations."

In speaking of the efforts of Mr. Rice on collecting money for modern mission purposes and organizing missionary

societies, Mr. Henry C. Vedder. a Missionary Baptist historian, says, on page 103: "These results were not achieved

 without opposition; in fact, this new missionary enterprise split the churches of the United States into two parties, the

 Mission and the Anti-Mission." I believe "new" means lately made, invented, produced, or come into being; that has

existed a short time only; recent in origin; novel; opposed to old; lately introduced to our knowledge; not before

 known; recently discovered. No one would think of accusing Dr. H. C. Vedder of not knowing what the little word

 "new" meant. "Enterprise," I believe, means "that which is undertaken, or attempted to be performed; an attempt: a

project attempted." Mr. Vedder gave the modern, Missionary movement the correct name when he called it "a new

 enterprise," through which a few crafty men attempted to have the Baptists believe in a few years the heathen would

 all be saved. Job said, "He disappointeth the devices of the crafty, so that their hands cannot perform their

enterprise." Job v. 12. Through this new enterprise crafty men introduced new doctrine and practice into the Old

Baptist Church. and it was the new things that interrupted the peace and fellowship of the Old Baptists.

If to preach a special or a limited atonement, or that all that Christ died for will be finally saved, and to not have

 Missionary boards, conventions, societies, or Sunday schools, unchurches the Primitive Baptists in the twentieth

 century, would not the absence or lack of those things unchurch them in any previous century? If not, why not?

The views of John Gill were the prevailing doctrine held to or believed by the Baptists prior to the introduction of

 modern missions among them. The new kind of preachers that came among our people were evidently dissatisfied

 with the doctrine and practice they found among them. It seems to have been uppermost in the minds of Fuller and

 Carey that they could never succeed with their modern Missionary operation without first changing the doctrine the

 Baptists held to when they joined them. "Andrew Fuller's Gospel Worthy of all Acceptation has had much to do in

 awakening this zeal. This treatise was aimed directly against that Hyper-Calvinism which denies all duty to God in

 the regeneration, and refuses to call them to repentance and Christ. Fuller's book kept him in warm controversy for

 twenty years, but modern Calvinism triumphed completely, and was followed by an awakening of the missionary

 spirit, chiefly under the labors of William Carey and Andrew Fuller." "The first Baptist movement in foreign missions

 was made at a meeting of the Northhampton Association in 1784."--Armitage, p. 579.