Series on Fundamental Faith 



As noted previously, this is a series of articles based on the "Articles of Faith" held by the Primitive Baptist churches. These Articles of Faith may vary in their wording from one section of the country to another, but in essence are the same as those proclaimed in the London (England) Confession of Faith in 1644 and the Philadelphia (USA) Confession of Faith, September 25, 1742. These are the items that our forefathers in the faith felt were essential in the belief of the local church. It was never intended that these Articles of Faith should replace the Scriptures, or be considered as superior to the Scriptures. Rather they are an attempt to make a simple statement of the principle doctrines found in the pages of the Bible.

In listing the reason we believe the Bible to be God's inspired word, I have drawn on external evidence to supplement the claims of the Scripture writers themselves. Having proved that the Bible is God's inspired word and the only rule for faith and practice, I have sought no other source to support the remaining articles other than the Bible. What Primitive Baptists believe and practice is based on the Bible. 


            The following is used by permission of: “The Primitive Baptist, The Christian Pathway – Gospel Appeal.”




Established July, 1966

An Earnest Appeal to a

Closer Observance of Gospel Truth

Vol. XLI No. 10  Craigsville, WV  April 2007



By Elder Robert “Bob” Glenn Dickerson, Jr.

10-5-1930 to 1-12-14


Article X1:


"...that thou shouldest set in order the things that are wanting, and ordain elders in every city..." —Titus 1:5

Our forefathers, in drawing up the articles of faith which would represent the particular faith of our people, could not possibly include all of the scriptural doctrines. They chose those which they felt to be of prime importance in identifying the fundamental faith of the scriptures. It was no accident that they included this doctrine as one of our articles of faith, of equal importance with our belief in God's election and predestination. They knew, through experience and God-given wisdom, that the failure to observe this scriptural doctrine would ultimately result in our loss of all scriptural doctrines and standards and the loss of our place as a particular and separate people in the service of God.

This subject is tied in with our article of faith concerning baptism, for in addition to the proper mode and the proper subject, there must be a proper administrator. It should appear quite obvious that just anyone can not administer this sacred ordinance. It is in the hands of a God-called ministry, and that ministry is in the hands of the church, which is "the pillar and ground of the truth" (I Tim. 3:15). God is not the author of confusion (I Cor. 14:33), and He has not left the administration of His Divine Ordinances in the hands of men to do with as they see fit, but has placed them in the church to be properly maintained and administered through the centuries — for the church our Lord established will stand until He returns (Matt. 16:18).

First the man who preaches God's Word and administers His ordinances must be called of God. This is not an occupation for which volunteers are sought (Rom. 1:1; 10:15; II Cor. 3:6; I Tim. 1:12; Heb. 5:4).

The ministers of God in the Old Testament and in the New invariably testify that their calling was from God. That they were not even given a choice in the matter is evident from Jeremiah and John the Baptist. Read Jeremiah 1:4-10 and Luke 1:13-17. Neither is it necessary (or desired) that those whom God calls should attend schools of theology; for God (who calls His preachers) will qualify them to preach His word. Observe Paul's experience in Galatians 1:11, 12, 15:18. The qualification for a preacher is that he be "apt to teach" which refers not to natural things, but to a spiritual gift of understanding and ability to declare the spiritual things of the scriptures (I Tim. 3:2; II Cor. 3:6).

Second the church must recognize the call of God and extend the authority to the individual to perform the ordinances of the church. This is done by the scriptural pattern of ordination; the laying on of hands of a presbytery (I Tim. 4:14; II Tim. 1:6; Heb. 6:2; Titus 1:5; Acts 13:2, 3; 14:23; Acts 6:6 [deacons]). This pattern was established by our Lord who ordained His apostles (Mark 3:13, 14; John 15:16). It should be obvious that ordination will not make a man a preacher unless God has called him to that work and given him the special gift which enables him to perform that work. At the same time, it should be obvious that the church cannot allow anyone or everyone who thinks they have a call from God to administer her ordinances, but must give them (by ordination) into the hands of men she has tried and has found faithful; men who have evidenced the call of God in their lives.

This does not mean the recognition of any minister ordained by any presbytery, but by a presbytery of the Church of Jesus Christ in the earth, the church that upholds the doctrines of God (Gal. 1:8, 9, 11; II John verses 9-11).

That God calls only men to the work of the ministry is obvious from the qualifications of the preacher listed in I Timothy 3:2, "the husband of one wife," and in I Timothy 2:12, "I suffer not a woman to teach, nor to usurp authority over the man."