A
TREATISE
ON T-HE
FAITHP
OF TrH
FREE- WILL BAPTISTS:
W ITH ARW
APPENDIX,
CONTAINING A SUMMARY OF THEIR USAGES XN
CHURCA-I GOV ENMENT.
Written under the directions of their G. Conference
SIXTH EDITION.
DOVER:
PUBLISRHI  BY THE FRKEBVWILL BAPTIST PRISTI1N ESTABLISHMIilE DTo
William Burr.,..Porinte.r,
185,'




Entered according to Act of Congress, in
the year 1848, by "The Free-will Baptist
Printing Establishment," in the Clerk's Office of the District Court of New Hampshire.




A DVE tTISE1IEN~T,
REPEATED requests having been made for
the publication of our views on Scripture
doctrine, the subject was taken up by the
General Conference in 1832, and, after carefully considering the pressing calls for such
a work, and offering prayer to God for direction, the following conclusion was made:
"Agreed, that the exigency of the times
renders it necessary that we publish a Treatise, embracing all the leading points of the
doctrine and practice of the Free-will Baptists, giving our scriptural reasons therefor,
also out reasons for taking the Holy Scriptures as our only rule of faith and practice."
A committee was then appointed to write
a Treatise, and directions were given that
the Publishing Committee examine the work
when written, and present it to the next General Conference, with their report on the
same. Accordingly a draft was made and
presented, though not sufficiently prepared
for the press. Whereupon, the following
measure was taken:
" Agreed, 1. That this Conference, having
heard the Treatise read several times, and




4           ADVERTISEisENT.
having carefully considered it, approve of the
sentiments therein contained, in connection
with certain amendments, and that we now
commit the Treatise and the amendments to
the Publishing Committee and Book Agent,
with instructions to revise and abridge the
same, as they may think proper, without
changing the sentiments. 2. That a committee of five be raised, whose duty it shall
be, when notified by the Publishing Committee, to sit with them and examine the work,
give it another revision, if necessary, and certify that the sentiments contained in the
Treatise and amendments have been retained by the Publishing Committee. 3. That
Elders John Buzzell, Henry Hobbs, Enoch
Place, Joseph White, and H-osea Quinby be
the above committee."
This certifies, that we have attended to the
duty assigned us by the General Conference
in revising the following work. We regret
that our ability and circumstances have not
permitted us to bestow upon it the labor that
the importance of the subject demands. A
more critical revision would increase its value; but as we are unable to bestow further
attention to it we submit it for publication 
earnestly praying that our Heavenly Father
will be pleased to make it a blessing to our




ADVE  TIS8EMIENT.            5
churches, and to thousands who are inquiring after truth.
SAMUEL B. DYER,             Publishing
ARTHUR CAVERNO,*            Committee
SILAS CURTIS,, chosen by the
WM. BURR,                I Gen. Coiference
DANIEL P. CILLEY,        J    in 1833.
DAVID MARKS,                Book Agent.
Dover, N. H., April 23, 1834.
This certifies that we have examined the
following Treatise, as revised by the Publishing Committee, carefully compared it
with the original manuscript, and given it
what further revision our ability and circumstances would admit. The sentiments, read
and approved by the General Conference,
have been, in our [opinion, scrupulously retained in the revision.
JOHN BUZZELL, 1         Committee chosen
HENRY HOBBS,          by Gen. Conference
ENOCI- PLACE,           to examine the
JOSEPH WHITE, | revised MS. of the
HOSEA QUINBY, J        following worlk.
Dover, N. H., April 23, 1834.
* Since the above Committee was chosen,
brother SAMUEL BEEDE has deceased, and Eld.
A. CAVERNO has been elected to f ll the vacancy.
See the MAinutes of the 7th General (Conferencepage 14.








INTRODUCTION.
1. RISE OF THE FREE-WILL BAPTISTS.
In the year 1770, BENJAMIN RANDALL,
who, under God, was the founder of the
Free-will Baptist denomination, was converted through the instrumentality of
George Whitefield. In 1776, he was baptized by Eld. Wmi. ooper, of Madbury,
and united with the Baptist denomination.
At this time divisions respecting doctrine
were little known among the Baptists in
New England. Randall, however, held
to general sentiments; nor was he at
first aware that he differed from his brethren, as discussions upon this subject were
not then frequent. He felt a serious conviction of duty to come forward as a
preacher of the gospel, and soon after commenced his public labors. Shortly after
this, a difference of sentiment was perceived among the preachers, and Randall
was publicly called to an account, because
he did not preach Calvinian election, but
free salvation. As the brethren came to ex



8            INTRODUCGTION.
arnine these points, a division was manifest; for some found themselves in fellowship with the doctrine of unconditional election and reprobation, while others
thought it erroneous. Hence, they took
different positions, according to their
views. Randall joined a church in Barrington that held general sentiments;
and, in 1780, was ordained an evangelist.
In the same year he gathered a church in
New   Durham, New iHampshire. As
Randall held to the freedom of the will,
and that all men may be regenerated in
this life and fitted for heaven, through
improving the means of grace which God
has bestowed upon them, he and his adherents were by their opponents, reproachfully called.Freezillers. Hence
this church received the distinctive title,
Free-will Baptist. They took the Bible
as their only rule of faith and practice;
and Elder Randall was selected to write a
summary of the do'ctrine contained in the
Scriptures. Accordingly, he wirote thirteen articles and a covenant, which the
members of the church all signed. These
articles, however, were afterwards laid
aside. The church held a conference once
a month, which was called a monthly
meeting. As their number increased, it
was soon found impracticable for all to




INTRODUCTION.           9
meet at one place, and other monthly
meetings were established. They also
held a general meeting once in three
months, which was called a quarterly.meeting. The vine shortly extended to
other towns and states, and other quarterly meetings were held. At length, yearly meetings were organized by a delegation from the quarterly meetings; and in
1827 the General Conference was instituted by a delegation from the several yearly meetings. In this Conference,
twenty-five yearly meetings are associated. There are now [1854] in connexion,
129 quarterly meetings, comprising 1146
churches, 916 ordained preachers, 153
licentiates, and 49,274 members.
2. THE SCRIPTURES OUR ONLY RULE OF
FAITH AND PRACTICE. The Holy Scriptures are the writings of the Old and New
Testaments.f The apostle says, 2 Tim.
3: 16, 17, " All Scripture is given by
inspiration of God;-that the man of
f It should not be understood, lhat all those
whose words are recorded in Scripture were di-'
vinely inspired; for the Bible contains the words
of wicked men and devils; but that the authors
of the sacred boolis were inspired to write what
they have recorded, all of which is designed for
our instruction. That the Scriptures are authentic and given by inspiration, may be clearly prov



1o            INTRODUCTION.
God may be perfect, thoroughly furnished
unto all good works." Consequently, the
ed, independently from their own testimony. The
following arguments respect the New Testament,
and these, or similar ones, might also be applied to
the Old Testament.
1. The Scriptures were written at the age they
purport. Their style bears the impress of that
age. Shortly after the time in which they purport to have been written, they were collected,
translated into different languages, and read in
different countries. They have been quoted, or
referred to, by a connected series of writers, both
infidel and Christian, beginning' with the coternporaries of the reputed authors, and extending to
the present day. No Scripture, purporting to be
the New Testament, and to have been written at
any other time, has been quoted or referred to by
any other writer. Therefore, the evidence is clear,
that the books of the New Testament were written neither anterior nor posterior to the time they
pretend to have been written.
2. The books of the New Testament rwere written by the authors woho.e names they bear. They
cannot be the production of one man, as they are
so different in style and give relations of the same
facts with such slight variations, (not contradictions,) as might be expected from different beholders, giving their relation separately, at different times, and under various circumstances.The cotemporaries of the apostles, whose writings are now extant, and the early writers, both
Christian and infidel, ascribe these Scriptures to
the authors whose names they bear. If they are
not authentic, some others of the same age and
existing under similar circumstances, must have
been their authors. But it is much less credible
that any other persons wrote the Scriptures, than
those who are reputed to have written them; and
even if they had, the imposition would have been
exposed, and those to whom they were sent




INTRODUCTION.               11
Scriptures have the highest authority over
man, so far as they reveal the will of God
would have rejected them, especially as their reception was the source of great trouble.
3. Those authors were virtuous men and gave a
true account. Had they been vicious men, they
could not, at this corrupt age, have conceived of
so high a standard of morality; and, even if they
could, it is incredible to suppose that they would
have intruded upon their own criminal indulgences, by publishing it to the world. A wicked man
would not be likely to publish a lie, which he could
not expect to advance his interest, ease, or reputation. But instead of having the prospect of this,
those who came out so much at variance with the
prevailing customs of the times, is did the authors
of the Scriptures, exposed themselves to infamy
and suffering. The Scriptures are not the production of designing priests, or aspiring politicians, as they are in direct opposition to the interests of such men.    Then, of necessity, their
authors must have been honest men. If they were
honest, they would relate only what they knew to
be the truth. Another argumenet in favor of their
sincerity, is, that they frankly relate their own
fatults and errors, and do not conceal from the
world an honest avowal of the crosses, difficulties,
and troubles, connected with embracing their new
religion.
4. Those writers had the means of knowing the
truth of what they related, so that they could not
be mistaken. Take one circumstance for an example. Their Master raised a dead man, Lazarus. —
-lad he designed to impose upon their credutlity,
he could not in that case; for this man was raised
after he had been dead four days; he lived some
time safterwards and was seen by enemies as well
as friends. Another relation which they gave,
was, that their Leader at one time fed five thousand men, and at another seven thousand, besides all
the women andl children present, with a very




12          INTRODUOTION.
concerning his duty, and should be known,
believed, and obeyed, without addition,
deduction, or alteration. If they are able
to make one wise unto salvation, perfect,
and thoroughly furnished unto all good
works, they reveal the will of God sufficiently to direct us in all important duties, and should be held by every Christian as his only infallible rule of faith and
practice. Randall, on giving the Scriptures a critical examination, became convinced that erroneous constructions had
been put upon certain portions of them by
the different denominations. HIence, he
and his associates, from a sense of duty,
took a stand by themselves, and publicly
advocated their doctrine. As other denominations receive the Scriptures as the
foundation of their belief, it is asked,'Does the Bible contain different systems
of doctrine. If not, where is the line of
distinction between the Free-will Baptists and others2' Answer. The Bible
contains one, and only one, system of docsmall portion of food; and that, after they had all
satisfied their hunger, more fond was talsen nup in.
fragments than there was at first. This case offered
no opporttnity for deception, there being so many,
botli foes and friends, who ate.
Then we have to a moral certainty, proved by arguments but little short of' mathematical demonstration, that the Scriptures are authentic, genuine,
and a divine revelation.




INTRODUCTION.          13
trine; and this, if rightly understood, is
perfectley harmonious. The line of distinction is not in the Bible, but in the different constructions put upon it by men.
3. REASONS FOR PUBLISHING THE FOLLOWING WORK.    Lo As our Connexion
has become so extensive that all cannot
meet and confer together on doctrine as
formerly, some are at a loss to know how
the body understand certain portions of
the Bible.  Persons frequently join us
who have not been educated in our sentiments, and who, in some respects, are
still influenced by their former opinions.
The consequence is, that, for want of
proper information, some hold and teach
sentiments differing from those of the
body; whereas, the Bible requires us all
to " speak the same thing."  2. Certain
individuals, when called to account for not
being sound in the faith, have taken occasion to evade, saying, " The Free-will
Baptists have not published their doctrine;
but they take the Scriptures as their
only rule of faith and practice. These
I take; and I have as good a right to my
construction, as you have to yours; therefore you have no authority to call me to
an account; but I might as well call you
to order for differing from me, as you reprove me for differing from you."  3. In




14         INTRODUCTION.
some instances, persons calling themselves
Free-will Baptists have gone into places
where we are little known, preached false
doctrines, and prejudiced the public mind
against us; so that, on visiting those places, our preachers, for want of a suitable
publication on doctrine, have found it difficult to convince the people that they had
been imposed upon. 4. Many persons,
on a partial acquaintance, are favorably
disposed toward us, and wish to know our
sentiments in general, that they may be
enabled to determine whether they can
unite with us. It does not satisfy such
inquirers, if we say,' We believe the doctrine of the Bible; and if you believe
that, we are in unison.' In return, they
say,' Universalists, Unitarians, &c., pretend that they hold to the doctrine of the
Bible-do you believe as they do?' We
must answer,' No. We believe that
they construe certain portions of the
Scriptures erroneously.' The inquirers
still ask,' And how do you construe
them' If this query, which is made by
thousands, be answered, something must
be written. 5. A suitable Treatise, showing our faith, may be instrumental of
gathering into our Connexion many independent societies, and many individuals,
who believe as we do, but who, as yet,




"I'tOD'c OTarOiO.      15
have little knowledge of our sentiments.
It may also serve as an additional means
of spreading the truth where our preachers have been able to labor but little. For
these reasons, the Conference thought
it necessary that we publish our understanding of the Scriptures.
It may be objected, that, by this publication, a stand is taken different from that
at first maintained by the Free-will Baptists. We answer, it has ever been the
labor of our brethren to proclaim our
faith. A contrary course would be to
light a candle and place it iUnder a bushel.
Our doctrine has been published, more or
less, in every extempore sermon delivered
by our preachers; also, in printed sermons, magazines, and other periodicals,
In this publication, we only do in a connected form, what our fathers in the
church have often done in detached and
various forms. It is by no means designed to form a new creed for our brethren; our creed was formed eighteen hundred years ago. But this Treatise is
designed to show our views as a denomination. It may also lead to a better understanding of the Bible. We claim no
power to bind the consciences of men, or
to say that any man shall believe as we
do. Still, it is not expected that any




16         INTRODUCTION.
will be admitted to church fellowship,
whose understanding of the Scriptures
varies, essentially, from ours. Nor is it
expected that any brother among us will
labor to propagate sentiments contrary
to the general views of the body. This
would make divisions contrary to the law
of Christ.




TR EATISE.
CHAPTER I.
Being and Attributes of God,
The Scriptures teach that there is
only one true and living God,(a) who
is a Spirit,(b) self-existent,(c) eter.
(a) 1 Cor. 8:4. There is none other God
but one. Jer. 10:10. But the Lord is the
true God, he is the living God. 1 John 7:
28. 2 Cor. 1:18. 1 John 5:20. Num. 13:19.
(b) John 4:24. God is a Spirit. 2 Cor.
3:17.
(c) Ex. 3:14. And God said unto Moses, I
AM THAT I AM. Ps. 83:18. John 5:26.
Ex. 6:3. Rev. 1:4. JEHovAH signifies, He
that exists of himself."
2




18      TRATIRSE ON THE FAITH
nal,(d) immutable,(e) omnipresent,(f)
omniscient,( g)   omnipotent,( h)   independent,(i) good,(j) wise,(k)     ho(d) Ps. 90:2. From everlasting to everlasting, thou art God. Deut. 33:27. 1 Tim. 1:17.
Rom. 1:20. Isa. 57:15. Jer. 10:10.
(e) Mal. 3:6. For I am the Lord, I change
not. James 1:17. Num. 23:19.
(f) 1 Kings 8:27. But will God indeed
dwell on the earth 1 Behold, the heaven, and
heaven of heavens, cannot contain thee. Jer.
23:24. 2 Chron. 2:6. Acts 17:14. Isa. 57:15.
Ps. 139:7-12.
(g) Acts 15:18. Known unto God are all
his works from the beginning of the world.
1 Tim. 1:17. Ps. 94:9, 10. 1 Chron. 28:9.
Job. 42:2. Acts 1:24. 1 John 3:26.
(h) Rev. 19:6. The Lord God omnipotent
reigneth. Matt. 19:26. Mark. 10:27. 14:36..Luke 18:27. Job 42:2. Ps. 135:6.
(i) Eph. 4:6. One God and Father of all,
who is above all, and through all, and in you
all. Isa. 40:13-15. Rom. 11:33-36. Job
9:12. 41:11. Dan. 4:35.
(j) Ps. 11.9:68. Thou art good, and doest
good. Ps. 25:8. 86:5. 100:5. Ex. 9:27.
(c) Rom. 16:27. To God only wise, be
glory through Jesus Christ forever. Amen.
1 Tim. 1 1:7. Jude 25. Dan. 2:20.




OF TIHE FREE-WvITLL BAPTISTS.  19
ly,(i) just,(n) and merciful;(n) the
Creator,(o) Preserver,(p) and Governor,(q) of the universe; the Redeemer,(r)   Savior, (s)  Sanctifier,(t)
(I) Lev. 19:2. 1 the Lord your God am
holy. Lev. 21:8. 11:44, 45. Job 6:10. Ps.
71:22. Isa. 1:4. 43:3.
(mn) Ps. 119:137. Righteous art thou, 0
Lord, and upright are thy judgments. Deut.
32:4. Just and right is he. Ps 92:15. Zeph.
3:5.
(n) Eph. 2:4, 5. God who is rich in mercy.
Ps. 100:5. 103:8. Ex. 34:6. Neh. 9:17.
(o) Gen. 1:1. In the beginning God creatted the heaven and the earth. Gen. 2:5, 7.
Col. 1:16. Heb. 11:3. Ps. 33:6, 9. Ex. 20:11.
(p) Neh. 9:6. Thou, even thou, art Lord
alone; thou hast made heaven, the heaven of
heavens, with all their host, the earth, and
all things that are therein, the seas, and all
that is therein, and thou preservest them all.
Heb. 1:3. Col. 1:17. Job 7:20.
(q) Ps. 47:7. God is the King of all the
earth. 2 Chron. 20:6. Ps. 95:3.
(r) Isa. 47:4 As for our Redeemer, the
Lord of Hosts is nis name. Isa. 41:14. 59:
20. Prov. 23:11. Ps. 78:35. Jer. 50:34.
(s) Isa. 45:21. There is no God else besides me; a just God, and a Savior; there
is none besides me. Isa. 43:3, 11. 45:15, 21.
49:26. 60:16. Hos. 13:4. John 4:42.
(t) Ex. 31:13. I am the Lord that doth




20      TREATISE ONT THE FAITH
and Judge(u)     of   men;    and   the
only proper object of Divine worship. (v)
sanctify you. 1 Thess. 5:23. Ezra 37:28. I-eb.
13:12. Jude 1.
(iZ) Heb. 12:22, 23. Ye are come-to God
the Judge of all. Gen. 18:25. Ps. 50:6. 2
Tim. 4:8.
(v) Ex 34:14. Thou shalt worship no other god; for the Lord, whose name is Jealous,
is a jealous God. Matt. 4:10. Thou shalt
worship the Lord thy God, and him only
shalt thou serve. Ex. 34:14. Rev. 19:10. 22:
8, 9.
REMARKS. On surveying' the world and
its appendages, the proof of God's existence
is strongly exhibited. The order of the planetary hosts, and the system of organized matter, assuming forms adapted to certain ends,
manifestly show that there must be a contriver. This contriver must, of necessity, be
self-existent; and, consequently,eternal. He
is Almighty, or he could not produce and
sustain the universe; and All-wise, or he
could not have introduced a systemn of such
harmony and beauty. This kind of leasoning, which some have termed proving the existence of God from the light of nature, is acknowledged by revelation. ":For the invisible things of him from the creation of the
world are clearly seen, being understood by




OF THE FREE-WILL BAPTISTS.    21
The mode of his existence, however, is a subject far above the understanding of man.(w)    Finite  beings
cannot comprehend him. () There is
nothing in the universe that can justly
represent him, for there is none like
him. (y) Such is the character of God.
He is the fountain of all perfection and
happiness. I-e is glorified by the whole
inanimate creation, and is worthy to be
loved and served by all intelligences. ()
the things that are made, even his eternal
power and God-head; so that they are witlh
out excuse." Iomn. 1:20. Hence those who
have not the Bible nor the preached gospel
are inexcusable if they do not believe and
worship God.
(zv) Job 11:7. Canst thou by searching
find out God? Isa. 40:28.
(x) Isa. 40:25. To whom then will ye liken
me? Bomn. 11:33.
(y) Ex. 9:14. There is none like me in all
the earth. Ex. 3:14. 1 Chron. 17:20.
(z) Ps. 19:1, 2. The heavens declare the
glory of God; and the firmament showeth
his handy-work. Day unto day nttereth
speech, and nipht unto night showeth knowledge. Ps. 150:6. Let every thing that hath
breath praise the LORD. Ps. 145:10. All
thy works shall praise thee.




22      TREATISE ON THE FAITH
CHAPTER       II.
Creation, Primitive State of Man, and
his Fall.
SECTION I.-CREATION.
1. Of the world.   God created the
world and all things that it contains,
for his own pleasure and glory, and the
enjoyment of his creatures (a)
2. Of'the angels.   The angels were
created by God(b) to glorify him,(c)
and obey his commandments. ( d)
(a) Rev. 4:11. Thou hast created all things,
and for thy pleasure they are, and were created. Isa. 43:7. I have created him for my
glory. 1 Tim. 6:17. The living God, who
giveth us richly all things to enjoy.
(b) Col. 1:16. For by him were all things
created that are in heaven, and that are in
earth, visible and invisible.
(c) Rev. 7:11. And all the angels stood
round about,-and fell before the throne on
their faces and worshipped God.
(d) Ps. 103:20. Bless the Lord, ye his angels,-that do his commandments.




r THE PFREE-WILL BAPTISTS.    28
Those who have kept their first estate,*
he employs in ministering blessings
to the heirs of salvation,(e) and in executing  his judgments     upon    the
world. (f)
3. Of man. God created man, consisting of a coporeal body and a thinking, rational soul.(g)  -le was made
in the similitude of God to glorify his
Maker. (h)
(e) Heb. 1:14. Are they not all ministering
spirits, sent forth to minister for them who
shall be heirs of salvation. Dan. 6:22.
(f) 2 Sam. 24:16. The angel stretched out
his hand upon Jerusalem to destroy it. Rev.
16:1.
(g) Gen. 2:7. And the Lord God formed
man of the dust of the ground, and breathed
into his nostrils the breath of life; and man
became a livingsoul. Matt. 2:11.
(h) Gen. 1:27. So God created man in his
own image; in the image of God created he
him. 1 Cor. 11:7. Mi'an-is the image and
glory of God.
eJude 6. And the angels which kept not
their first estate, but left their own habitation, he hath reserved in everlasting chains
under darkness, unto the judgment of the
great day.




24      TREATISE ON THE FAlTH
ECTION     II. —PRIMITIVE    STATE   OF
MAI n AND HIS FALL.
Our first parents, in their original
state of probation, were perfectly righteous: they naturally preferred and desired to obey   their Creator, and had
no preference or desire to transgress
his will, (a) till they were deceived, inclined, and influenced by the tempter,
(a) Eccl. 7:29. God hath made man upright. Gen. 1:27. God created man in his
own image. Eph. 4:24. Col. 3:10.
REzMAxCs. This imaoc cannot be the body
of man, as God has no definable configuration
with which it can be compared. But it can
be traced, 1. In his intellectual powers.  God
is an intelligent, indivisible, immaterial, and
self-directing existent, who possesses a will,
judgment and memory. In these respects,
the soul of man was made in the image of
God. The soul is intelligent, or capable of
receiving and imparting knowledgre; indivisible, or not capable of being separated into
parts anr  i nmaterial, or not composed of
miatter. 1t is a selc-directing ettxistence, as it
has the power of determining how to act
when diferent motives are placed before it.
It also has the power of originating motives.
Hence man is a free, moral agent; and accountable to his Maker as such. lHe possess



OF THIE rRELE-WILL BAPTISTS.    25
to disobey God's commands. Previously to this, the only tendeency of their
nature was to do righteousnesso     In
consequence of th7e first transgressioni,
the state of tri]al, under which thle posterity of A'dam  come into the world,
is so far different from  that of Adam,
that they have not that righteousness
and purity which Adam     had by creation; are not naturally willing to obey
God, but prefer to disobey him, and
are naturally inclined to evil rather
es a will, memory and judgment. God can
exist independently of matter, so can the
soul of man. MIatt. 10:28. 25:46. 22:32. 2.
In his mornal qualities. His intellectual powers and his passions were duly tempered, so
that they were free from every thing improper, low, base, mean, or sinful.  This image
consists in knowledge, righteousness, and true
holiness. E4ph.:24oL Col. 3:10. P'rom this
it may be inferreld, that man in his primitive
state was wise in his nmind, holy in h is heart,
anti rightous in his actions. lan, 1has created, was placed in a state of probation, under a law, which he was required to keep.
Gen. 2:16 17. As he was a fiee moral agent,
he had ability to keep the law and live, or
disobey and suffer its penalties.




26     TECTATISS ON THE FAITH
than good. (b)  Hence, none, by virtue
of any natural goodness, can become
the holy children of God:(c) but they
are all dependent for salvation upon
the redemption effected through the
blood of Christ, and upon being created anew unto holiness through the op(b) Ps. 51:5. Behold I was shapen in iniquity; and in sin did my mother conceive
me. Job 14:4. Who can bring a clean thing
out of an unclean? not one. Job 15:14. What
is man, that he should be clean? and he
which is born of a woman, that he should be
righteous? John 3:6. That which is born
of the flesh is flesh; and that which is born
of the Spirit is spirit. Ps. 58:3. The wicked
are estranged from the womb; they go astray
as soon as they be born, speaking lies. Gen,
8:21. For the imagination of man's heart is
evil from his youth. Rom. 5:12-19. Wherefore, as by one man, sin entered into the
world, and death by sin; and so death passed
upon all men, for that all have sinned. For
as by one man's disobedience many were
made sinners. Eccl. 7:20. Prov. 22:15. Isa,
48:8. Rom. 8:7. Gen. 6:5.
(c) John 6:44. No man can come unto me,
except the Father, which hath sent me, draw
him. 1 Cor. 2:14. The natural man receivethinot the things of the Spirit of God; for
they are foolishness unto him-: neither can




OF THES FREE-WtIL BAPTISTS.    27
eration of the Spirit;(d) both of which
are freely provided for every descendant of Adam.(e)
CHAPTER III.
Of Christ.
SECTION I.
The Son of God possesses all Divine perfections. As he and the Father are one, he, in his Divine character, performed all the offices and works
he know them. Jer. 17:9. The heart is deceitful above all things, and desperately wicked: who can know it? Rom. 3:9-23. 8:8.
John 15:5. Eph. 2:9. 2 Tim. 1:9.
(d) Rom. 5:18. As by the offence of one,
judgment came upon all men to condemnation; even so by the righteousness of one, the
free gift camie upon all men unto justification
of life. Col. 1:14. In whom. we have redemption through his blood, even the forgiveness of sin. John 3:3. Except a man be
born again, he cannot see the kingdom of
God. Heb. 12:14. Without holinesss, no man
shall see the Lord. 2 Cor. 5:10. Titus 3:5.
(e) See Atonement.




28      TREATISE ON THE FAITH
of God to his creatures, that have beer
the subjects of revelation to us.   As
man, he performed all the duties to.
warcd God that we are required to perform, the repentance of sin and from
dead works excepted.
His Divine perfections are proved
from his titles, his attributes, and his
works.
1. Llis titles.  The Bible ascribes
to Christ the titles of Savior,(a) Jeho(a) Isa. 45:21,22. There is no God else
besides me; a just God, and a Savior: there
is none besides me. Look unto me, and be
ye saved, all the ends of the earth; for I ant
God, and there is none else. Hos. 13:4. I
am the Lord thy God-and thou shalt know
no God but me: for there is no Savior besides me. Isa. 43:10, 11. Before me there
was no God formed, neither shall there be after me. I, even I, am the Lord; and besides
me there is no Savior. That there is no Savior but Jehovah, is evident from  the texts
just quoted. From the following, it is equally
evident that Christ is that Savior, and of
course possesses the highest Divine perfections: Now we believe, not because of thy
saying; for we have heard him ourselves, and
know that this is indeed the Christ, the Sa



OF THE FPRE.'WILL BAPTISTS.     29
rah,(b) Lord of Hosts,(c) the First
ior of the world. John 4:42. See also Acts:12. 5:31. Eph. 5:23. Phil. 3:20. 2 Tim. 1:
0. Titus 1:4. 2:13. 3:6. 2 Pet. 1:11.
(b) Isa. 40:3. The voice of him that crieth
a the wilderness, Prepare ye the way of the
iORD, [Jehovah,] make straight in the desrt a highway for our God. Luke 1:76. And
hon, child,-shalt go before the face of the
lord, to prepare his ways. Compare Ps. 68:
7, 18, with Eph. 4:7, 8. Jer. 23:6, and 1
ior. 1:30.-Isa. 42:8. See also Rev. 1:8.~ompare Joel 2:32 with Rom. 10:3-13; also
Cx. 6:3, and Gen. 17:1, with Ex. 3:2, 4. Isa.
3:9. Mal. 3:1, and Rom. 10:4-9. Lord, in
he Old Testament, when it occurs in small:pitals, signifies JEI-IOVAIH. This is God's
icommunicable name, and he has declared,
Isa. 48:8,) that he will not give his glory to
nother. Ps. 83:18. Whose name ALONE is
EHOYAH.
(c) Isa. 8:13, 14, Sanctify tile Lord of
osts himself; and let him be your fear, and
ht him be your dread. And he shall be for
sanctuary; but for a stone of stumbling,
nd for a rock of offence, to both the houses
f Israel. This passage is applied to Christ,
Pet. 2:4-6. To whom coming, as unto
living stone, disallowed indeed of men, but
hosen of God, and precious,-Wherefore alo it is contained in the Scripture, Behold, I




30      TREATISE ON TIE FAI'TH
and the Last,(l) God,(e) true God,(f)
lay in Sion a chief corner stone. See also
Eph. 2:20-2. Matt. 21:22.  Compare also
Isa. 6:5, with John 12:41. Then said I, wc
is me!-for mine eyes have seen the King, the
LORD of hosts. These things said Esaias
when he saw his [Christ's] glory, and spake
of him. Ps. 24:7-10.
(cd) Rev. 22:13. I am Alpha and Omega
the beginning and the end, the first and the
last. Compare Rev. 1:8 with Isa. 44:6. ]
am the first, and the last; and besides me
there is no God. Rev. 1:11. 21:6. 22:13.
(e) 1 Tim. 3:16. God was manifest in th(
flesh. Acts 20:28. Feed the church of God
which he hath purchased with his own blood
1 John 3:16. Hereby perceive we the love o.
God, because he laid down his life for us
Jude 25. To the only wise God our Savior
be glory and majesty, dominion and power
John 1:1. And the Word was God. John 20
28, 29. And Thomas answered and said un
to him, My Lord, and my God. Jesus sait[
unto him, Thomas, because thou hast seen
me, thou hast believed: blessed are the)
that have not seen, and yet have believed
Iieb. 1:8. But unto the Son, he saith, thn
throne, 0 God, is forever and ever, &c. Cot.
2:9. Tit. 2:10. Heb. 3:4.
(f) 1 John 5:20. We are in him that i,
true, even in his Son Jesus Christ. This i
the true God and eternal life. Jer. 10:10, 11




OF THEs Pnr:E-ILL BAPTISTS.    31
treat God,(g) God over all,(() Mighty
God, and the everlasting Father. (i)
2. His attributes. He is eternal, (j)
(g) Titus 2;13. Looking for that blessed
lope, and the glorious appearing of the great
3od, and our Savior Jesus Christ. The
Scriptures do not teach that the Father will
ippear to judge the world; but that this will
)e the work of Christ. See Rev. 22:12. 2
Fhess. 1:7-10. 2 Tim. 4:1.
(h) Rom. 9:5. Of whom, as concerning the
lesh, Christ came, who is over all, God
)lessed forever. Amen.
(i) Isa. 9:6. His name shall be called,rhe mighty God, the everlasting Father.
Tho Scriptures teach that there is but one;rue God. Isa. 45:5. I am the Lord, and
ihere is none else, there is no God besides
ne. And as they teach that Jesus Christ is:ruly God, the conclusion necessarily follows,
hat the Father and Son, though two in per-;on, are but one being. Should this propsition appear difficult to any, they may;olve it by reflecting that two persons of ininite perfections cannot exist separately and
listinctly, so as to constitute two beings.
(j ) Col. 1:17. And he is before all things.
Mic. 5:2. Whose goings forth have been from
)f old, from everlasting. Heb. 1:8. But unto;he Son he saith, Thy throne, 0 God, is foriver and ever. If his throne is forever and:ver,he himself must be forever and ever.




32      TREATISE ON T{R~ FAITH
unchangeable,(k) omnipresent, () omniscient, (iz)   omnipotent, (n)    hoSee John 1:1. 8:58. Prov. 8:22-32. Heb. 1:
12. 13:8. Pev. 1:8, 17, 18. 17:5, 24.
(k) i-ieb. 13:8. Jesus Christ, the same yes.
terday, and to-day, and forever. H. 1:12
Thou art the same, and t;hy years shall no;
fail. 2 Tim. 2:19.
(1) John 3:13. No mnan hath ascended up
to heaven, but he that came down from
heaven, even the Son of Man, which is in
heaven. From this it is seen that Christ is at
the same time on earth and in heaven. Matt,
28:20. Lo, I am with yon alway, even unto
the end of the world. For where two oi
three are gathered together in my name, there
am I in the midst of them. See Eph. 1:23.
(m) Rev. 2:23. And all the churches shal]
know that I am he which searcheth the reins
and hearts. Hence he knowvs the hearts of all
John 2:24, 25. But Jesus did not commit
himself unto them, because he knew all men:
and needed not that any should testify oi
man: for he knew what was in man. John
16:30. We are sure that thou knowest all
things. John 1:18. 10:15. 21:27.   Acts'
1:24.
(n) Col. 2:8, 10. Christ-is the head of
all principality and power. Ps. 45:3. Gird
thy sword upon thy thigh, 0 most Mighty,
with thy glory and thy majesty. Compare
this with verse 2 and Rev. 19:16, Matt. 28:




OP THES FIRSE-WILL BAPTISTS.    33
ly,(o) and is entitled to Divine worship. (p)
18. All power is given unto me in heaven
and in earth. 1 Cor. 1: 24. 15: 24, 25.
John 10: 18. 17:2. Eph. 1:21. Heb. 1:
3. Christ declares that He is " Almighty."
Rev. 1:8. 1 Cor. 4:5.
(o) Acts 3: 14. But ye denied the Holy
One and the Just. Mark 1: 24. Luke 1:
35. Heb. 7: 26. Rev. 3:7.
(p) The angels are required to worship him.
Heb. 1:6. Let all the angels of God worship
him. All men are required to worship him.
John 5:23. That all men should honor the
Son, even as they honor the Father. Phil.
2:10, 11. That at the name of Jesus every
knee should bow, of things in heaven, and
things in earth, and things under the earth;
and that every tongue should confess, that
Jesus Christ is Lord, to the glory of God the
Father. le received worship from his followers and others. Matt. 28:9. And they came
and held him by the feet and worshipped
him. Luke 24:52. And they worshipped
him, and returned to Jerusalem with great
joy. Matt. 2:2. 8:2. 9:18. 28:19. John 9:38.
Rev. 1:5, 6. 5:9-14. 7:9, 10. 2 Peter 3:18.
Gal. 1:5. 1 Cor. 1:2. 2 Cor. 13:14. Prayer
was made to him. Acts 7:59, 60. And they
stoned Stephen, calling upon God and saying,
Lord Jesus, receive my spirit. And he
kneeled down, and cried with a loud voice,
3




34       TEXIATISE ON THE FAITH
3..is wo/rks.      By   Christ, the
world   was   created; (q)    he   preLord, lay not this sin to their charge. 1
Cor, 1:2. Acts 1:24.
2OTrE. Since Jehovah requires all men to
worship him, and makes it idolatry to worship any other being, it would surely be idolatry to worship Christ, if he did not possess
the perfections of Jehovah.  Yet Christ
claimed Divine worship, and holy saints worshipped him.
(q) Heb. 1:8, 10. Unto the Son he saith,'Thou, Lord, in the beginning hast laid the
foundation of the earth; and the heavens are
the works of thine hands.' John 1:3, 10. All
things were made by him [Christ]; and
without him  was not anything made that
-was made. The world was made by him.
Col. 1:16. For by him were all things created
that are in heaven and that are in earth. The
fact, that God mad-e the world by Jesus
Christ, gives no reason for the conclusion
that Christ is not the Creator of all things;
for' he and the Father are one,' and'what
things soever he [the Father] doeth, these
also doeth the Son likewise.' John 5:19.
See also Eph. 3:9. 1 Cot. 8:6. 6 eb. 3:3, 4.
A.nd though God did the work BY Jesus
Christ, it was nevertheless by himself, as may
be seen from  Isa. 44:24. 45:12. I am the
Lord (Jehovah) that maketh all things, that
otreteheth forth the heavens alone, that spread



OF THE FREE-AWILL BAPTISTS.    35
serves (r)  and   governs   it; (s)  he
has   redeemed    men, (t)    and   he
eth abroad the earth BY  ISIYELF. I have
made the earth, and created man upon it. I,
even my hands, have stretched out the heavens, and all their hosts have I commanded.
The work of creation being ascribed to Christ,
the conclusion follows that his persop is Divine, for, " He that built all things is God."
Heb. 3:4. Again, it is written, 2 Kings 19:
15, 0 LORD GOD of Israel,-thou art the
God, even thou alone,-thou hast made
heaven and earth.
(r) Heb. 1:3. Who, being the brightness of
his glory, and the express image of his person,
and upholding all things by the word of his
power. Co!. 1:17. And heis before all things,
and by him all things consist. M/att. 28:18.
(s) Isa. 9:6. The government shall be upon
his shoulder. If Christ were not God, if he
did not possess infinite perfections, no mere
delegated power could enable him to uphold,
preserve, and govern all things. For the infinite capacity and perfections of God, are essential to the universal preservation and government. 1 Pet. 3:22. Col. 2:10. Eph. 1:21.
1 Cor. 15:24.
(t) Eph. 1:7. In whom we have redemption through his blood, the forgiveness of
sins. IHeb. 9:12. lHaving obtained eternal
redemption for us. Isa. 54:5. For thy Maker
is thine husband; the Lo; ) of hosts is his




36     TREATISE ON THE FAITH.
will be their final Judge.(u)
name; and thy redeemer, the Holy One of
Israel; the God of the whole earth shall he
be called. Gal. 3:13. Christ hath redeemed
us from the curse of the law. Ps. 19:14. 78:35.
Isa. 43:14. 44:6. 49:26. 60:16. Jer. 50:34.
Gal. 4:4, 5. 1 Pet. 1:18, 19. Tit. 2:14. Rev.
5:9.
(u) 2 Tim. 4:1. The Lord Jesus Christshall judge the quick and the dead at his appearing. Matt. 25:31-46. John 5:22. For
the Father judgeth no man, but hath committed all judgment unto the Son. From
other scriptures, it appears that "God is
judge himself." Ps. 50:6. 75:7. Heb. 12:23,
and that the LORD (Jehovah) will judge the
world. 1 Chron. 16:33. Ps. 82:8. 96:13.
Jon 5;27. Acts 10:42. Rom. 2:16. Rev.
1:7.
NOTE. By comparing the Scriptures quoted, it is evident that the attributes and works
of God are indiscriminately ascribed to Christ,
consequently a unity exists between the
Father and Son, which constitutes but one
being.  To this agreeth the testimony of
John 1:1, 3, 14. In the beginning was the
Word, and the Word was with God, and the
Word was God. All things were made by
him; and without him was not anything
made that was made. And the Word was
made flesh and dwelt among us. And Christ
saith,,John 10:30, I and my Father are one.




OF THE FREE-WILL BAPTISTS.    37
SECTION II.-THE INCARNATION       OF
CHRIST.
The Word, which in the beginning
was with God, and which was God, by
whom   all things were made, condescended to a state of humiliation in becoming united with human nature, or
a body like ours, pollution and sin excepted.(a)  In this state, as a subject
(a) John 1:14. And the Word was made
flesh and dwelt among us. 1 Tim. 3:16. God
was manifest in the flesh. Phil. 2:6, 7, 8.
Who, being in the form of God, thought it
not robbery to be equal with God; but made
himself of no reputation, and took upon him
the form of a servant, and was made in the
likeness of man: And being found in fashion
as a man, he humbled himself, and became
obedient unto death, even the death of the
cross. Heb. 2:14, 16. Forasmuch then as
the children are partakers of flesh and blood,
he also himself likewise took part of the same.
-For verily he took not on him the nature
of angels: but he took on him the seed of
Abraham. Gal. 4:4. God sent forth his Son,
made of a woman, made under the law.Luke 2:52. And Jesus increased in wisdom
and stature. 2 Cor. 8:9. Isa. 9:6. Heb. 10:5.




38'TREATISE ON THE FAITH
of the law, he was liable to all the infirmities of our nature;(b) was tempted as we are;(c) but lived our example,(d) and rendered perfect obedience to the Divine requirements.e)
As ChriSt was made of the seed of David according to the flesh, he is called
" The Son of Mian;"( f)    and as the
(b) Matt, 8:17. Himself tookour infirmities
and bare our sicknesses. Heb. 2:17. Wherefore in all things, it behooved hin to be made
like unto his brethren. Matt.4:2. 21:18. 27:
50. John 6:6. 19:28. 11:33, 35. Isa. 53:3.
Matt. 8:24. Luke 22:44.
(c) Heb. 4:15. But was in all points tempted like as we are, yet without sin. Matt. 4:1
-11.
(d) 1 Pet. 2:21. Because Christ also suffered for us, leaving an example, that ye
should follow his steps. Rom. 15:5, 6.
(e) Isa. 42:21. He will magnify the law,
and make it honorable. lvlatt. 5:17. 3:15.
Gal. 4:4.
(f) Luke 19:10. For the Son of Man is
come to seek and to save that which was
lost.
* Some have said that Christ is called
"THE Son of man," by way of eminence, he being the only person thus distinguished in the
Scriptures.




OF THE FREEJ'-WILL BAPTISTS.   39
Divine existence is the fountain from
which he proceeded, and was the only
agency by which his body was begotten, (g) he is called the Son of God;(h)
being the only begotten of the Father,('') and  the  only   incarn.atios
of the Divine Beingo
(g) John 16:27, 28. I came out from God.
Matt. 1:18, 2.
(h) Luke 1:35. That holy tlhin which shall
be born of thee, shale be called the Son of
God.
(i) John 3:16. For G-od so loved the world
that he gave his only begotten Son. 1 John
4:9. John 1:18.
LREMAR0.0KS. Some contend that Christ is
inferior to the Father, and to prove this, they
quote Mark 13:32. " But of that day. and
that hour, knoweth no man, no, not the angels which are in heaven, neither the Son,
but the Father." If this passage signifies that
the knowledge of Christ was liritecl, it plainly contradicts others already quoted, which
prove that he is ormniscielnt. nBt considering the word 1anow to have the samn mieaning
here that it has in 1 Cor. 2:2, "' or I determined not to know anything among you,
save Jesus Christ, and him crucifie, it involves no obscuritvy; for it there has the causative sense,' I determined not to cause to
ln:low or make cnowln,' &c. By examining the




40      TREATISE ON THE FAIT,.
CHAPTER IV.
Holy Spirit.
1. The   Scriptures ascribe to the
HIoly Ghost the acts and attributes of
whole chapter, it appears that Christ gave a
very circumstantial account of the event itself
and the facts attending and following it. Of
course, he possessed a much greater amount
of knowledge than was needful simply to understand the time, which, for important reasons, was not as yet to be announced. By the
text, then,we are taught that neither Christ,
nor the apostles, nor any man, will make
known by prophecy, or in any other way, the
time of this event; and that it shall be made
known only by the providences of God which
accompany it.
Again, they urge his inferiority from John
5:19. The Son can do nothing of himself.
But it should be observed, that the controversy between Christ and the Jews, did notrelate
to his power, but to the lawfilness of his acts.
The Jews charged him with two crimes-violating the Sabbath, and claiming equality
with God. In reply, Christ said that he could
do nothing of himself, except what the Father did; and that what things soever were
done by the Father, were likewise performed




OF THE FREE-WILL BAPTISTS.      41
an intelligent being. He is said to
by the Son. The meaning of the passage appears to be, that such is the unity between
the Father and Son, that the latter cannot
act without the former. Consequently, it is
one of the strongest proofs of his Divinity.
Some have ridiculed the idea that one class
of Scriptures relates to the Divinity of Christ,
and others only to his humanity. There is,
however, no reason for this contempt; since
this manner of speaking has ever been common with the best writers in every language.
When it is said that a man zwalks, there is no
allusion to an exercise of the mind; and when
it is said, he thinks, it is not supposed that a
bodily exercise is intended. Perhaps one
half that has ever been written or spoken of
man, if he has two natures, matter and spirit,
must be understood on precisely the same
principle. Why, then, should this mode of
expression, when applied to the Divine Being, become a subject of ridicule?
Again, some have said that Christ cannot
be the true God, because he is called his Son.
But this conclusion cannot be fairly made on
their oswn principle of his being properly the
Son of God; since one nature begets the
same nature, and every species begets the
same species. It has been further said, " If,
as a son of man is man, so the Son of God is
God, it must follow, that, as a father and son
are two men, so the Divine Father and his
only begotten Son must be two beings, and




42     T'REATTSE ON THE FAITII
guide,(a)  to  know,(b)   to move,(c)
to give information, (d) to command, (e)
of course two Gods.'  But any rational person may see that this reasoningo is false, by
considering, first, that the reason why a
father and son are two beings, is, they are
finite and local; and, secondly, the reason why
the Divine Father and his only begotten Son
are but one Being, is, their nature and attributes, being the same, are iinfinite and consequently can neither be local nor li)zited; but
what one knows the other knows, and the
mind of one is the mind of the other.
(a) John 16:13. Howbeit, when he, the
Spirit of truth, is come, he will guide you
into all truth.
(b) 1 Cor. 2:11. Even so the things of
God knoweth no man, but the Spirit of God.
(c) Gen. 1:2. And the Spirit of God noved
upon the face of the waters. Acts 8: 39. —
And when they were come up out of the water, the Spirit of the Lord caught away Philip,
that the eunulch saw him no more
(d) Acts 21:11. And when he was come
unto us, he took Paul's girdle, and bound
his own hands and feet, and said, Thus saith
the Holy Ghost, so shall the Jews at Jerusalem, bind the man, &c. Acts 10:19. While
Peter thought on the vision, the Spirit said
unto him, Behold, three men seek thee. John
16:14, 15. John 14:26.
(e) Acts 13:2. The Holy Ghost said, sepa



OF THE FREE-WILL BAPTISTS.      43
to forbid,(f) to send forth,(g) to reprove,(A) and to be sinned against. (i)
2. The attributes of God are applied to the Holy Ghost; such as eternity,(j)   omnipresence,^()     omnisrate me Barnabas and Saul for the work
whereunto I have called them.
( f) Acts 16:6. Now when they had gone
throughout Phryvlia, and the region of Galatia, and were forbidden of the Holy Ghost to
preach the word in Asia.
(g) Acts 13:1. So they, being sent forth
by the Holy Ghost, departed unto Selucia.
(h) John 16:8 And when he is come, he
will reprove the world of sin, and of righteousness, and of judgment. Gen. 6:3.
(i) Matt. 12:32. But whosoever speaketh
agoainst, the Holy Ghost, it shall not be forgiven him, neither in this world, neither in the
world to come. Isa. 63:10. Acts 7:51. Acts
5:3, 4,9. Eph. 4:30. 1 Thess. 5:19.  Were
the Holy Ghost only an attribute of God, this unpardonable sin could not be co1mmitted againSst
hint. For though smanz Cn casn against an individual, he cannot sin againtst one of his attributes, abstractly considered.
(j) Heb. 9:14. How much more shall the
blood of Christ, who through the eternal
Spirit offered himself without spot to God
purge your conscience from dead works.
(k) Ps. 139:7. Whither shall I go from thy




44      TREATISE ON THE FAITH
cience, (1) goodness, (m) and truth.(n)
3. The works of God are ascribed
to the Holy Ghost; creation,(o) inspiration,(p) giving of life, (q) and sanctification. (r)
Spirit? or whither shall I flee from thy presence?
(I) 1 Cor. 2:10, 11. But God hath revealed
them  unto us by his Spirit; for the Spirit
searcheth all things, yea, the deep things of
God. Even so the things of God knoweth
no man, but the Spirit of God.
(m) Neh. 9:20. Thou gavest also thy good
Spirit to instruct them. Ps. 143:10.
(n) John 14:17. Even the Spirit of truth,
whom the world cannot receive, because it
seeth him not.
(o) Job 26:13. By his Spirit he hath garnished the heavens. Job 33:4. The Spirit of
God hath made me, and the breath of the Almighty hath given me life. Ps. 104:30. Thou
sendeth forth thy Spirit, they are created.
(p) 2 Pet. 1:21. Prophecy came not in old
time by the will of man; but holy men of
God spake as they were moved by the Holy
Ghost. Acts 28:25.
(q) 1 Pet. 3:18. For Christ also bath once
suffered for sins-that he might bring us to
God, being put to death in the flesh, but
quickened by the Spirit. John 6:23.
(r) 1 Cor. 6:11. But ye are sanctified, but
ye are justified, in the name of the Lord Je



OF THE FREE-WILL BAPTISTS.      45
4. The same acts, which in one part
of the Bible are attributed to the Holy
Ghost, are in other parts said to be
performed by God.(s)
5. The apostles assert that the
sus, and by the Spirit of our God. Romans
15:16.
GOD.              SPIRIT.
(s) Isa. 6:8, 9. 1 Acts 28:25, 26. Well
heard the voice of the spake the Holy Ghost
Lord, saying, Whom by Esaias the prophet
shall I send, and who unto our fathers, saywill go for us? Then ing, Go unto this peoI said,here am I; send ple, and say, Hearing
me. And he said, Go, ve shall hear, and not
and tell this people, understand; and seeHear ye indeed, but ing, ye shall see, and
understand not; and not perceive.
see ye indeed, but per-  Matt. 1:18. Now the
ceive not.          birth of Jesus Christ
In several places was on  this wise;
Christ is called theon-When as his mother
ly begotten Son of Mary was espoused to
God. See also Dan. Joseph, before they
2:20. Ps. 62:11. Isa. came together, she
48:1.6. Eph. 4:11. John was found with child
6:45. Isa. 48:17.   of the Holy Ghost.See also Isa. 11: 2.
Rom: 15:13. Isa. 48:
16. Acts 13:4. John
14:26. Rom. 8:14.




46     TREATISE ON TuHSE'AITH.
Holy Ghost is Lord and God.(t)
From the foregoing, the conclusion
is, that the Holy Ghost is in reality
God, and one with the Father in alit
Divine perfections. It has also been
shown that Jesus Christ is God, one in,
essence with the Father.   Then in!
essence these three, the Father, Son,
and Holy Ghost, are one: though they
are three in respect to their agency
and relation to man.    Hence the
words found in 1 John 5: 7 are true:
" For there are three that bear record
in heaven, the Father, the Word, and
the Holy Ghost; and these three are
one."
The truth of this doctrine is also
proved from the fact that the Father,
Son, and Holy Ghost, are united in the
authority by which believers are baptized, and in the benedictions pronounced by the apostles,(u) which are acts of
(t) 2 Cor. 3:17. Now the Lord is that Spirit;
and where the Spirit of the Lord is, there is
liberty. Acts 5:3, 4. Why hath Satan filled
thine heart to lie to the Holy Ghost?-Thou
hastf not lied unto man but unto God.
(u) Matt. 28:19. Go ye, therefore, and




OF THE FREE-AVILL BAPTISTS.      47
the  highest religious   worship.
teach all nations, baptizing them in the name
of the Father, and of the Son, and of the Ho.ly Ghost. 2 Cor. 13:14. The grace of the
Lord Jesus Christ, and the love of God, and
the communion of the Holy Ghost, be with
you all.
REMARKS. The term persons is used to
express the threefold subsistence or distinction in the God-head,because distinct personal attributes and acts are ascribed to the Father, Son, and Holy Ghost, and because the
three personal pronouns, i, Thou and Ile,
with some of their variations, are in Scripture applied to them. Jer. 17:10. Ieb. 1:10.
John 16:13. Gen. 1:26. Its meaning, however, when applied to the Father, Son, and
I-oly Ghost, is not the same in all respects,
as when applied to mnen, yet no better term
can be found to convey our ideas. The soul
and body of man are distinct, though they
are not separate in this life, so the persons in
the God-head are distinct, yet they are not;
separate.
But, says an objector, how can the Father,
Son, and Holy Ghost, be at the same time
one and three? I do not understand it; therefore I cannot believe this doctrine. But
shall we not believe the existence of a thing,
state, or relation, unless we can perfectly
comprehend it? If not, we must disbelieve
the existence of everything both material and
immaterial. How does the grass grow  How




48      TREATISE ON TIE FAITH
CHAPTER V.
Atonements and Mediation of Christ.
1. ATONEMENT.      As sin cannot be
pardoned without a sacrifice, and the
blood of beasts could never actually
wash away sin, Christ gave his life a
sacrifice for the sins of the world,(a)
do we come into being, and live, see, hear,
remember, &c.?   These are mysteries far
above the comprehension of man, as well
as the existence of Deity. There are thousands that cannot comprehend the laws of
Newton; yet would it not be presumption in
such, to say, that these laws are not true,
because they do not understand them? Newton himself could understand the truth of his
system. The same may be said in relation
to the existence of God. It is wholly above
the understanding of short-sighted man, but
God can comprehend it, and has revealed the
truth in his word. Though this doctrine is
above reason, it is not contrary to reason;
and it is wisdom in us, fallible creatures,
wrapped in the darkness of the fall, to bow to
the instructions of Heaven.
(a) 1 John 2:2. He is the propitiation for
Atonement signifies an expiation for sin;
redemption signifies deliverance from sin.




OF THE FREEV-WILL I3APTI5TS.    49
and thus made salvation possible for
all mnen.(b)  He died for us, suffering
our sins; and not for ours only, but also for
the sins of the whole world. Isa. 53:5, 10, 11
But he was wounded for our transgressions,
he was bruised for our iniquities j the chastisement of our peace was upon him; and
with his stripes we are healed. Yet it pleased the Lord to bruise him, he hath put him
to grief; when thou shall make his soul an
offering for sin, he shall see his seed, and the
pleasure of the Lord shall prosper in his
hands. By his knowledge shall my righteous servant justify many; for he shall bear
their iniquities. Rom. 4:25. Who was delivered for our offences. IMatt. 20:28. The Son
of Man came-to give his life a ransom for
mnany. 1 Pet. 3:18. lor Christ also hath
once suffered for sins, the just for the unjust,
that he might bring us to God, being put to
death in the flesh. John 1:29. Behold the
Lamb of God, which taketh away the sins of
the world! Heb. 9:26. Gal. 1:4. Tit. 2:14.
Eph. 5:25. Rom. 5:6, 8&.
(b) Heb. 2:9. That he, by the grace of God,
should taste death for every man. 1 Tim. 2:
6. Who gave himself a ransom for all. Tit.
2:11. For the grace of God that bringeth salvation hath appeared to all men. Rev. 22:17.
Whosoever will, let him take of the water of
life fieely. Isa. 45:22. Look unto me, and be
ye saved, all the ends of the earth. 2 Pet. 3:
9. The Lord-is long suffering to us-ward,
4




50      TREATIISE 01$ THE FAITH
the penalty of the law in our stead, to
mnake known the righteousness of God,
that he miglt be just in justifying sinners   who   believe in   his  Son.(c)
Through the redemption eff-eted by
Christ, salvation is actually enjoyed in
this world, and will be enjoyed in the
next, by all who do not in this life refuse obedience to the known requirements of God.(d)    As for the body, no
not willing that any should perish, but that
all should come to repentance. Acts 17:30o
But now [God] commnandeth all men every
where to repent. 2 Cor. 5:14, 15. Ps. 145:9.
1 Tim. 2:3, 4. 4:10. Isa. 55:1, 7. Ps. 86:15.
(c) Rom. 3:25, 26. Whom God hath set
forth to be a propitiation, througbh faith in
his blood, to declare his righteousness for the
remission of sins that are past, through the
forbearance of God; To declare-his righteousness: that he might be just, and the justifier of him which believeth in Jesus. Rom.
13:39. 5:9, 18. Matt, 26:28. Eph. 1:7. Col.
1:14, 20. Heb. 1:3. 9:14, 22. Rev. 5:9.
(d) Rom. 5:18. Therefore, as by the offence of one, judgment came upon all men
to condemnation; even so by the righteousness of one, the free gift came upon all men
unto justification of life. Rom. 8:1. There
is, therefore, now no condemnation to them
which are in Christ Jesus, who walk not after




OF THES FILRE-WILL BAPTISTOS.    51
lrovisoin was made for its redemption
fraom the consequenes of the fa:il  till
lhe flesh, but after the Spirit.?omi. 4:15.
F'or where no law is, there is no transg'ression.
[.Luk.e 18:16. Suflir little children to come
unto me,-for of       is th  kin       of is t  k o  of
GoA.    I'iom. 2: 14.
i;eMSt hs.   rnoml thelse scriptures, the
following conclusions appear evident: i,
Thlat God has actually given power to every
nma to obtain salvation: otherwise, Christ
must have died for nmanyJinter1ioonalyin vain.
2. The grace or favor which God shows to
ail men, is suticient for their obtaining salvation, ain it will finally effect the redemption of all who do not mis-iimprove the fao
vTrs which they receive. 3. Every sinner,
through grace, can come to Christ, and partake of the water of life. Had anything less
lthn this been intentide, our Lord vould not
Iave sai(d, " Let him that is athirst come," since
the wvicked, who " spend their labor for that
which satisfieth not," are the very persons
iwho thirst (Isa. 55:1, 2j) butt the regenerate
having already come to Christ, have a well of
water in th/em,z and shall never thirst. Jolhn
4:14. Infants are free firoi personal condlemnation, anud those which die before they are
capable of koowing good and evil wvill be
haplpy; yet their happiness will not be the
result of any gooldniess which they inherit friom
their parents, but of the reconciliation throlugh
the blood of Christ, by which they are renew



52      TREATISE ON'THE PAITH
the resurrection. (e)  Then the bodies
of the saints will be raised, and made
like the body of Christ (f) An atonement for sin was necessary.( )     For
ed in righteousness and true holiness, after
the image of God.
(e)  om..8:21-23. Because the creature
itself shall be delivered from the bondage of
corruption, into the glorious liberty of the
children of God. For we know that the
whole creation groaneth and travaileth in
pain together until now. And not only they,
but ourselves also, which have the first-fruits
of the Spirit, even we ourselves groan within
ourselves, waiting for the adoption, to wit,
the redemption of our body. Eph. 1:4.
(f) Phil. 3:21. Who shall change our vile
body, that it may be fashioned like unto his
glorious body. 1 Cot. 15:49, 52-54.
(g) Heb. 9:22. Without shedding of blood,
is no remission. Eph. 1:7. In whom we have
redemption through his blood, the forgiveness of sins. Rom. 5:19. For as by one man's
disobedience many were made sinners; so by
the obedience of one shall many be made
righteous. John 1:16. Matt. 26:39.
REMARKS. Some have objected to the
doctrine of the atonement, saying, " Justice
cannot be satisfied by the innocent suffering
for the guilty; for in this case, the criminal is
cleared, and the innocent punished unrighteously." Though this objection may gener



OF THE FREE-WILL BAPTISTS.     53
present and future obedience can no
more blot our past sins, than past obedience can remove the guilt of present
and future sins.  Had' God pardoned
the sins of men without satisfaction for
the violation of his law, it would follow that transgression might go on with
impunity; government would be abrogated, and the obligation of subjection
to God would be, in effect, cancelled.
2. MEDIATION    OF' CHRIST.    Our
Lord not only died for our sins, but he
arose for our justification, (h) and asally apply to the administration of human
laws, it cannot justly apply to the case under
consideration; because in this all the circumstances are very different: and many of them
are so far beyond our comprehension, that
we cannot be suitable judges. The principle
of the innocent suffering' voluntarily in room
of the guilty, is not, however, without an example. The commion sympathies of humanity require it to be exercised in unnumbered
circumstances, and were the principle to be
rejected, and rigid justice administered in all
the associations of imperfect men, the -niseries of the world would make life an insupportable burden.
(h) Rom. 4:25. Who was delivered for our




54      TREATISE ON THE FAIATH
cended to heaven,(i) where as mediator between God and mnaan, he. will
make intercession fbr us till ithe filnal
judgmient.(j)
offences, and was raised again for our justification. 1 Co. 15:17.
(i) Acts 1:11. This samn Jesu, which is
taken up from you into heaven. Eph. 4:8.
Miark 16:19.
(j) Heb. 9:24. Christ is —entered —into
heaven itself, now to appear in the presence
of God for us. 1 Tim. 2:5. For lhere is ione
God,and one mediator between God and men,
the man Christ Jesus. Heb. 7:25. He ever
liveth to make intercession for us. s.om. 8:34.
Christ —is even at the right haInd of God, who
also maketh intercession for us. I Cor. 15:24.
Then cormeth the end, when he sha-ll lve delivered lp the kingdom to God, even the
Father. Isa. 53:12.
REEsAxRS. Though the sinner's boasted
pride mnay lead himl to look u[oon his transgressions as mere trifles, and to thissk that he
can approach God without an intercessol' rand tlhoungh he may not be well pleased that
his rebellion should be stamped with eternal
infamy, by the necessity of the atornemen t and
the intercession; yet, lwhen he is truly humbled und-r a sense of his guilt, he scarceiy
dares lo:ok up towl. crdss heavenr; and in tihe
bitterness of' his soul, he incuires, " Who
will plead for me?2




OFI THE FRiEi LEILL BAPTISTS.  55
CHAPFTER VL.
iTe Gos pel GOhll
By virtue of the atonement, whieh
is designed to counteract the effects of
the fall man is placed in a salvable
state;(a) the grace of God, (b) the influen es of the EHoy Spir t (c) and th.
invitations of the gospel, are given to
(a) Matt. 18:11. For the Son of man is
coime to save that -which wias lost. John 17:4.
I have finished the work which thou gavest
me to do. Gal. 3:13. Christ hath redeemed
us from the curs o   e of  e  law.  on. 5:18.
By the rigteousne ss of one, the free gift
carne upon all men unto justification of life.
John 3:17. For God sent, not his Son into the
world to condemn the worldi but that the
world through hinm mighrt be saved. 1 Tim.
4:10.
(b) Titus 2:11.  l or the grace of God, that
bringeth salvatioi, hath appenred to all men.
Rom. 5:.   BuLt where sin abounded, grace
did much more abound. tom. 5:15.
(c) Joel 2:28. I will pour out my Spirit upon all flesh. John 16:80 Aind when he is
come, he vill reprove the world of sin. John
1:9. Thatil  w  the true lighto l  w,ic1 lighltethi
every iman that cometh inlto the world. Acts
2:17, 18. Job 32:8. Te.   14:6.




56     rTREATISE 0N TIHE FAITH
all men,(d) and by these they receive
power to repent and obey all the requirements of the gospel.(e)   Hence
it appears a perfect inconsistency to
suppose that God would provide salvation for a less number than he really
loved. As his love extended to all
mankind, if he provided salvation for
one, he must necessarily fbr all, there
being nothing in his nature, nor in man's
nature, whereby this provision should
(d) Prov. 8:4. Unto you, 0 men, I call;
and my voice is to the sons of man. Isa. 45:
22. Look unto me, and be ye saved, all tlie
enlds of the earth. Mark 16.15. Preach the
gospel to every creature. Rom. 10:18. Have
they not heard? Yes, verily, their sound
went into all the earth, and their words unto
the ends of the world. Rev. 22:17. Whosoever will, let him take the water of life freely. iMatt. 24:14. Col. 1:23. Isa. 55:1.
(e) Phil. 1:29. Unto you it is given on the
behalf of Christ — 0o believe on him. 1 John
5:3. Jis co1mmandel'nmts are nt grrievous,
Xf man hia 110t freceivYedl power to obey thle
go';)iel it follows that the commandmelnts
are gi'io vouys, an.d lathei althor is unjust. Isa.
5:4. What could have been done more to my
vineyard that I have not done in it? 1 Pet.
1.22. Ye have purified your souls in obeying
the truth through the Spirit.




OF THE FlEE-WILL BAPTISTS.     57
)e limited.(f) The fact being admit-;ed that God loves all men, that Christ
lied for all men, that the Holy Ghost
reproves all men, that the gospel invites all men, and that, by virtue of,hese, all men have the ability to repent and believe, what other conclusion can be drawn than that the salvation of all is possible? We mean only
to say, that salvation is possible, for
diough in its provision it is free and
absolute,(g) yet in its application it is
expressly conditional.(h)   Salvation,
(f) Acts 10:34. God is no respecter of persons. Ezek. 18:25. Is not my way equal?
33:11. As I live, saith the Lord God, I have
no pleasure in the death of the wicked: turn
ye, turn ye, firom your evil way. 2 Pet. 3:9.
The Lord is not willing that any should
perish, but that all should come to repentance. 1 Tim. 2:4. Who will have all men
to be saved, and to come to the knowledge
of the truth.
(y) John 3:16,    l od 0 so 0loved the world-,
that he gave his only begotten Son, that whosoever believeth in him should not perish,
but have everlasting life.,orm. 5:8. God
commendeth his love towrlds us, in that while
we were yet sinners, Christ died for us. 2
Cor. 5:14, 15.
(ih) John 3:36. IHe that believeth on the




h58     L2TEXATIT33 ON THE FAIwTH
then, being freely provided, and matr
beiing capable through grace oof obtain
bef7ing caale    -  oD' 
ing it, if h lie prsh, whom can ihe blammn
but himself?    The charge must fal
Uoon   him  wiith  aggravated   weight
" Thoui   st desl~troiyed tsel,'f"
Son hath everlasting life; and he that be
lieveth not the Son shall not see life.Miarkl 16:16. John 3:24. Acts 13:39. 16:31
REmiARnKS. i'romn these and other scrip
tures, it is clear that God never desioned tha
the wicked should sin and die; but that in tih
plenitude of his mercy he has done all ii
his power, consistent with the moral govern
ment of thei world, for the salvation of men
The sentiment that God is the anthor of sin
anI has decreed the wic edness of men, i
derogatory to his characteCr. The doctrin<
of univeLsal decrees, however, has been arg-u
cd from the foreknowledgl e of God; and fr'o
this, many have infeirred that the sinner can
not repent. Bult that such a;rgutnents ac'
not conclusive, is evident from the followinG
reflections. 1. God's dcrnees c b.annot e tha'
result of his fore,nowvlede, since ean ifilite;
ly uise aclnd d gold Bei  can kinow of a I-utur
event without dcreeing  tha it ishall ceome Ite
pass, i.  F g'in event is ceertli, i ettni
God oi De0ou3s!Lhat it Jw!l comen to pa0S, and l
thitngs  o ccur ofe 1cessi yZ and the free'gence
of man esists only in the imagination; i




02 THE PEEw-VaILL 3 APTIST3.    5D
CHA PTEt, VII.
Repentamnce.
The repentance which the gospel
equires is a deep conviction, a penlust follow, on the same principle, that GCod
imsclfcoztdc not have caused any event to
ome to pass diffeiently fromi what it ihas,ken place. All the argllmnents whiclh seem
lprove that man is 0a subij et of ecesity are
qually applicable to the L)ivine Being, and.ave the samee efFect, in rlelation to His
gency. 3. The perfect knowledfe of God,
nstead of beiig the result o f his decrees,
s necessarily t'i resulte1 of his being inzJtwdZie
n hlis existence. Man knows bIt little,
e)cause with him the past is forg'oten, taho
uture unknlown, and he can ecxist in but
mne place at the same time. God knows all;hings, because  e fils imlmenslity, alnd benause witli him, oiie day is as a thousnd
vearls and a thousand years as o()e day. Contequently, forekinowled-e,, like reltCnzfice atnd?nger, whhen appelied to God, is a term adapted to o  uncndlerstanding, while strictly speaking with hiim there is lno eortc: owlede, for
he fills all litime and eterrnity, alld with Hi
all is presvent. 4. God has 1o.'.:' t'' i   a
mioral agent, leaving him pe rfectly frie to
act il either of two ways, without any




60      TRLEATISE ON THE FAITH
itential sorrow, an open confession,
decided hatred, and an entire forsakir
of all sin.(a)   This repentance Gc
circumstances that will compel his choice.Anrd having made man thus, the circur
stance of the Infinite Existence beholdir
the result of man's agency, could by r
means destroy his ability to act freely.
While God knows a sinner will sin, and finc
iy perish, he knows at the same time, that 1t
can repent and live; because he has given hii
power so to do. Thus, when he sent Jert
iiah to the House of Judah, though he kne
that they would not hear, he said, "It nc
be that the house of Judctah will heaml." Jer. 36:;
37:2. And though he knew that the Israci
ites would cause their children to pas
throuah the fire unto Molochi, he sai(
"' iNeither cante it into may mind that they siHOUL
do this abomination." Had he said, it came nc(
into his mind that they WOULD do it, th'
conclusion would follow, that he did not /cno
of the event. But as he said, it came not intj
his mind that they should (do this abominll
tion, it follows that it was, not decreecl; for i
is certain, that G(od could not have decreec
an event that never entered into his mindo
(a) onom. 3:20. By the law is the knowvl
edge of sin. ornm. 7:9. When the conmmand
ment came, sin revived, and I died. 2 Col
7:10. L'or godly sorrow worketh repentauce
to salvation not to be repented of. Ps. 51:17




OF THE FREE-WILL BAPTISTS.    61
is enjoined on all men, and without
in this life the sinner must perish;ernally. (b)
he sacrifices of God are a broken spirit: a
token and contrite heart, 0 God, thou wilt
3t despise. Joel 2:12, 13. Therefore also:w, saith the Lord, turn ye even to me with.1 your heart, and with fasting, and with
eeping, and with mourning; and rend your
carts-and turn unto the Lord your God.
rov. 28:13. He that covereth his sins, shall
ot prosper: but whoso confesseth and foriketh them shall have Inercy. Ezek. 36:31.'hen shall ye remember your own evil ways,
Ad your doings that were not good, and
hall loathe yourselves in your own sight, for
our iniquities, and for your abominations.
zek. 14:6. Thus saith the Lord God, Reent and turn away your faces from all your
bominations. Isa. 55:7: Let the wicked forake his way, and the unrighteous man his
houghts; and let him return unto the Lord,
nd he will have mercy upon him: and to our
)od, who will abundantly pardon. Ezek. 18:;0, 31. Repent, and turn yourselves from all
rour transgressions; so iniquity shall not be
rour ruin. Cast away from you all your
ransgressions. Ps. 38:18. HIos. 5:15. John
L2:25.
(b) Acts 17:30. But now [God] commandsth all men every where to repent. Mark
5:12. They went out and preached that mten




63      1~'RiAT'IS1-. O  THES FAITTI
C f-T A S)J17711)C aRT r _ry
Truie fith is an a.sseo;0 of the min
to the gea     t and fnd-i u ental truths c
reve,~ltio:';()a act of the un'lIertan 
ing~ in g:ivmin  crCdi  to the gospe~
through theI influenceof the, loly Spili
should repenut. Acts 2:38. 3:19. Luke 13:[
But except ve repent, ye sh'l.l all likewis!
perish. o hn Y9'4.' e.0ht (ei'omoith wrhet
no mn C11 n all  o. 2 TOeiss. 1:7, 8, 9. Tbh
Lord sJeius shiall be crevel from h1eaven,-i
ln flaimin, fire, taki  vengeance on then!
that kno\v not GCo, and tihat obey not t.h
g     ospel,-wl1o shall Ie punisih;d nwith ever1
lastigc dest  on. Acts 24:20. lhilatt. 4:17
11:20-22. 12:41. 21:31, 32.
(a) I'heb. i1:6. i-ie that cornefth to GCoi
must beliee that h'e 1is, and1 thafi he is a ret
wiarder of them tlhat dilig'nt l seek him.-. l
John 5:46, 47. For had e be lieved.boses, yi
wo-uldl have believed  e: for0 he wrote of ime
Biut if ye believe not his writings, ihow shalo
ye believe my words'? Heb. 11:1: Faith i
the substance of things hoped for, the evi.
dence of things not seen. John 16:27, 30
Ps. 119:66, 1xom, 10:9.




05'HTE T.Wi'E IL  nAPrTIST.  - 63;(b) and a firm conufdence and trust
a the living God.(c) The fruit of falth
3 obeddience to,;i, t os pei,()  Thc
o)wer to' believe is ite gift of God;( )
)tu betslevin  is an act of the ereaaure, which is eqrequ d as a condition
)f pardon, and witAhout whichl the sinler cannot be regenerated, nor obtain;alvation.(f.)  Al men are required
(b) Rom. 10:10. With the heart man beieveth unto righteousness. 1 Cor. 12:8, 9.
For to one is given, by the Spirit, the word
f wisdom;-to another, Jfith, by the same
spirit. Gal. 5:22. But the fruit of the Spirit
s love —feaih. Borr. 10:17.
(c) 2 Chron. 20:20. Believe in the Lord'our God, so shall ye be established. Prov.
14:26. In the fear of the Lord is stron-eg confi]ence. Rom. 4:20, 21. Ele staggered not at:he promise of God through unbelief; but
was strong in faith, giving glory to God: B eing fully persuaded that what he had piromised he was able also to perfolrm. Sph. 3:12.
I Tim. 4:10.
(d) James 2:17. Faith, if it hath not works,
is dead, being alone. Janmes 2:20-224, 26.
Gal. 5:6. 1 Tim. 1:5.
(c) Phil. 1:29. Unto you it is given in the
behalf of Christ,-to believe on him. Acts
14:27. 2 Pet. 1:1.:ph. 2:8.
(f) John. 6:29. This is the work of God,




64      TREIATISE ON01 THIE  AITH
to believe, and those who yield obedi
ence to the obligation become the children of God by faith.(g)
that ye believe on himi whom lhe hath sent
Miark 16:16. He that believeth —shall be saved. Acts 16:31. Believe on the Lord Jesus
Christ, and thou shalt be saved. John 3:36;
He that believeth on the Son hath everlasting
life and he that believeth not the Son
shall not see life; but the wrath of God abid.
eth on him. John 8:21, 24. If ye believe
not that I am he, ye shall die in your sins
Whither I go ye cannot come. Heb. 11:6
Without faith it is impossible to please him
Mark 1:15. Repent ye, and believe the gos.
pel.
(g) Acts 10:43. Whosoever believeth in
him shall receive the remission of sins. John
1:7. That all men through him might be.
lieve. Gal. 3:26. Ye are all the children of
God by faith in Christ Jesus. Rom. 16:26.
5:1. John 3:15.
REMARKs. Some have said, that as man
cannot believe without evidence, so he cannot disbelieve when sufficient evidence is presented. That this conclusion is incorrect.
will appear from the following reasons. 1.
Though the existence of God is demonstrated from the creation, and from the tender mercies which are over all his works, and, by the
true light which lighteth every man; yet the
most of the world remain in unbelief. 2. In'




OP THE FREEW-WILL BAPTISTS.    65
CHAPTER IX.
Regeneration.
As God is a holy Being and heaven
a holy place, man must be regenerated
before he can enter a state of happiness.(a)  This change is an instantaneous renovation of the soul by the
grace and Spirit of God,(b) whereby
the penitent sinner receives new life,
every generation there have been multitudes,
who, with the same testimony and the san.e
evidences of the truth, have made opposite
conclusions, and have taken different courses.
3. God condemns the sinner because he
does not believe. This he would not do if he
had not given him  sufficient evidence and
power to believe.
(a) Heb. 12:14. Follow-holiness, without
which no man shall see the Lord. Rev. 21:27.
And there shall in no wise enter into it any
thing that defileth, neither whatsoever worko
eth abomination, or maketh a lie. Mat, 5:8.
Gal. 5:19-21.
(b) John 3:5: Except a man be born ofthe Spirit, he cannot enter into the kingdom of
God. Ezek. 36:26, 27. A new heart will I
give you, and a new spirit will I put within
you; and 1 will take away the stony heart
8




66    Tl'EATISE ON TmS FAITH
becomes a child of God,(c) and is enabled to perform  spiritual service.(d)
It is called being born again, born ol
the Spirit,(e) being quickened,(f) passing from death unto life, () and a
out of your flesh, and I will give you a hearr
of flesh. And I will put my Spirit withint
you. Titus 3:5. Eph. 2:10.
(c) John 5:25. The hour is coming, and
now is, when the dead shall hear the voice ol
the Son of God: and they that hear shal
live. Eph. 2:10. For we are-created in Christ
Jesus unto good works. 1 John 3:9. Romrn
8.16. The Spirit itself beareth witness with'
our spirit, that we are the children of God
John 1:12. James 1:18. 2 Cor. 5.17. Gal
6:15.
(d) 1 Pet. 2:5. Ye also —-are built up E
spiritual house, an holy priesthood to offe
up spiritual sacrifices. Ezek. 11:19, 20. Phil)
2:13, 1 Pet. 4:11.
(e) John 3:6. That which is born of the
flesh is flesh; and that which is born of the
Spirit isspirit. John 1:13. 3:5, 8. 1 John 3:9!
47, 5:1, 4:18.
(f) Eph. 2:1. And you hath he quicken.
ed, who were dead in-sins. Ps. 119:50, 93.
Eph. 2:5. Col. 2:13.
(g) John 5:24. He that heareth my word;
and believeth on him that sent me,-is passedfrom death unto life. 1 John 814.




OF THE FREE-WILL BAPTISTS.     67
partaking of the divine     nature.(h)
CHAPTER X.
Justification and Sanctification.
Personal justification implies that
the person justified has been guilty before God; and that, in consideration of
the righteousness of Christ, received
by faith, the sinner is pardoned and absolved from the guilt and punishment of sin.(a)    Though   the right(h) 2Pet. 1:4. Whereby are given unto
us exceeding great and precious promises;
that by these ye might be partakers of the
divine nature. Heb. 3:14.
(a) Rom. 5:16,17. The free gift is of many
offences unto justification. For if by one
man's offence death reigned by one; much
more they which receive abundance of grace,
and of the gift of righteousness, shall reign
in life by one, Jesus Christ. Acts 13:39. And
by him, all that believe are justified from all
things. from which ye could not be justified
by the law of Moses. Eom. 5:1,9. Therefore being justified by faith, we have peace




68      TREATISE ON THE FAITH
eousness of Christ is the foundation of
the sinner's redemption, yet without!
repentance and faith it can never give
him justification and peace with God.(b)
Sanctification is a work of God's1
grace, by which the soul is cleansed
from all the pollutions of sin, and is
with God through our Lord Jesus Christ,'
Being now justified by his blood, we shall be'
saved from wrath through him. Isa. 53:11. 
Rom. 8:22-26.
(b) Acts 3.19. Repent ye. therefore, and!
be converted, that your sins may be blotted
out. Heb. 4:2. But the word preached didl
not profit them, not beingo mixed with fait.h
in them that heard it. Heb. 11:6. Without
faith it is impossible to please him. Rorm.
9:31, 32. Israel-hath not attained to the
law of righteousness. Wherefore? Becausel
they sought it not by faith. Rom. 3:25-30.!
Acts 13:38, 39.
REiZR, ics. That justification does notf
precede repentance and faith, and that thesea
do not follow as itsfruits. is evident fromr the
following reasons: 1. When a man is justified, he is absolved from his sins, and the
work of repentance must have been already
accomplished. 2. Faith is required as a condition of salvation.' Believe in the Lord
Jesus Christ and thou shalt be saved." 3.1
In Acts 3:19, repentance is required as a pr&



OF THE FREE-WILL BAPTISTS.     69
renewed after the image of God.(c)
Though in regeneration     the soul is
sanctified, yet while the Chi'istian continues in a state of trial, he has to contend with the corruptions of' nature,
and is liable again to be defiled.(d)
requisite to pardlon or the remission of sins;
and in John 3:18, the sinner is represented as
being condemned, because he has not believed in Christ, and this is given as the reason
why he cannot be justified. But if, on the
other hand, repentance and faith are the frutits
of justification, it follows, that rcgeneration is a sovereign act whiich is suddenly effected on the impenitent sinner, indeleltidenty of his agency. This view of the subject
seems to cast the blame on God, by representing that he neglects to effect lhe sovereign work of regeneration in sinners, which
alone can produce repentance and faith, and
yet condemns the sinner for not repenting
and believing.
(c) 1 Cor. 6:11. And such were some of
you; lbut ye are washed, but ye are sanctified, but ye are justified in the name of the
Lord Jesus, and by the Spirit of our God.
Heb. 10:10. By which will we are sanctified,
through the offering of the body of Jesus
Christ. John 17:17. Sanctify them through.
thy truth: thy word is truth. Col. 3:10. 2
Cor. 3:18. Eph. 5:26.
(d) Gal. 5:17. For the flesh lusteth against




70      TREATISE ON THE FAITH
Sanctification is also a setting apart
the soul and body for holy service.(e)
It is a progressive work, by which the
Christian obtains victory over every
temptation, corruption, and sinful inclination; and in which his will is
brought into entire resignation to the
will of God.(f) The attainment of
entire sanctification in this life, is both
the privilege and duty of every Christian.(g)  For as sin is odious in the
sight of God, Christ died to save his
the spirit. Rom. 8:13. If ye live after the
flesh, ve shall die. Rom. 7:18-25.
(e) Ps. 4:3. The Lord hath set apart him
that is godly for himself. Rom. 12:1. Present
your bodies a living sacrifice, holy, acceptable unto God. See also Gen. 2:3. 1 Tim.
4:5.
( f) Heb. 6:1. Let us go on to perfection,
2 Pet. 3:18, But grow in grace. 1 John 5:4,
This is the victory that overcometh the
world, even our faith, Heb. 13:20,21. Now
the God of peace-make you perfect in every good work to do his will, Col. 4:12.
That ye may stand perfect and complete in
all the will of God. Col. 1:9. Prov, 4:18,
LEph, 6:12.
(g) 1 Thess, 5:23. And the very God of
peace sanctify you wholly; and I pray God




OF THE FREE-WILL BAPTISTS,      71
people from it, and the gospel has sufficient power to complete the work
during this probation. (h)
your whole spirit and soul and body be preserved blameless unto the coming of our
Lord Jesus Christ. 1 Thess. 4:3. For this is
the will of God even your sanctification. 2
Cor. 7:1. Having, therefore, these promises,
dearly beloved, let us cleanse ourselves fiom
all filthiness of the flesh and spirit, perfecting
holiness in the fear of God. Gen. 17:1. Deut.
18:13. Col. 3:14.
(h) Eph. 5:25-27.   Christ-loved the
church, and gave himself for it; that he
might sanctify and cleanse it, with the washing of water, by the word ~ that he might present it to himself a glorious church, not having spot, or wrinkle, or any such thing; but
that it should be holy, and without blemish.
I John 1:7, 9. And the blood of Jesus Christ
his Son cleanseth us from all sin. If we confess our sins, he is faithful and just to forgive
us our sins, and to cleanse us from all unrighteousness. Matt, 5:48, Be ye, therefore,
perfect, even as your Father which is in
heaven is perfect. 1 Pet, 1:16. Be ye holy;
for I am holy. 1 John 5:3. And his commandments are not:rievous,   Col, 1:28.
Wjhotm we preach, warning every man, and
teachin every man in all wisdom, that we
may present, every man perfect in Christ Jesus. Phil. 2:14, 15. Do all things without




72     TUDATISM 0ON TUB iAITH
CHAPTER XI.
Perseverance.
As the regenerate are placed in a
state of trial during this life, their future obedience and final salvation are
murmurings and disputings; that ye may
be blameless and harmless, the sons of God
without rebuke, in the midst of a crooked and
perverse nation, amon, whom ye shine as
lights in the world. 2 Pet. 3:14. Be diligent
that ye may be found of him in peace, without spot, and blameless. James 1:4, That
ye may be perfect and entire, wanting nothing. John 1:47. Behold an Israelite indeed,
in whom is no guile. 2 Cor. 13:11. Be perfect, be of good comfort. Phil. 3:15. 2 Tim.
3:17. Mat. 19:21. 1 John 2:5. 1 Pet. 5:10,.OTE, The requirements and privileges
of the scriptural doctrine of sanctification are
exceedingly great.  Though many doubt
whether the Christian can become perfect in
this life, yet this doctrine is clearly supported in the Holy Scriptures. 7We do not understand, however, that the Christian can become perfect in his powers and faculties, nor
in the same sense that God is perfect; but
that according to the ability which the Lord
has given him, he can render entire obedienc e




OP THE FREE-WILL BAPTISTS.      73
eeither determined nor certain. (a)  It
s, however, their duty and privilege:o his will, and become " filled with all the
ulness of God."
(a) Ezek. 18:24. But when the righteous;urneth away from his righteousness, and;ommitteth iniquity, and doerh according to
dll the abominations that the wicked man dohth, shall he live? All his righteousness that
le hath done shall not be mentioned: in his
Trespass, that he hath trespassed, and in his
fin that he hath sinned, in them shall he die.
Ezek. 33:18. When the righteous turneth
From his righteousness, and committeth iniquity, he shall even die thereby. That this
righteousness is not a "self-righteousness," or
a  lhypocriticalprofession," is inferred from the
following reasons: 1. God declares that if
the righteous ran turns away from his righteousness and committeth iniquity, he shall
surely die. He would not have said this, had
he alluded to self-righteousness or hypocrisy,
unless he preferred such characters to those
of honest men; for it could be no crime to
turn away from self-righteousness and hypocrisy. 2. As death was the consequence
of turning away fiom this righteousness, it is
clearly inferred that life was the consequence
of continuing in it. Therefore, it could not
be self-righteousness, unless we admit that a
man can be saved by self-righteousness. But
Christ says, Except your righteousness shall




74.    TREATISE ON THE FAITH
to be steadfast in the truth, to grow in
exceed the righteousness of the Scribes and
Pharisees, ye shall in no case enter into the
kingdom of heaven. John 15:6. If a man
abide not in me, he is cast forth as a branch,
and is withered. Heb. 6:4, 5, 6. For it is
impossible for those who were once enlightened, and have tasted of the heavenly gift,
and were made partakers of the Holy Ghost,
and have tasted the good word of God, and
the powers of the world to come, if they shall
fall away, to renew them again unto repentance. 2 Pet. 2:20, 21. For if, after they
have escaped the pollutions of the world,
through the knowledge of the Lord and Savior Jesus Christ, they are again entangled
therein, and overcome, the latter end is worse
with them than the beginning. For it, had
been better for them not to have known the
way of righteousness, than after they have
known it, to turn from the holy commandnent delivered unto them. Heb. 10:26. For if
we sin wilfully after we have received the
knowledge of the truth, there remaineth no
more sacrifice for sins. 2 Pet. 1:10. If ye do
these things, ye shall never fall. 1 Cor. 10:12.
Let him that thinketh he standeth, take heed
lest he fall. 2 Pet. 1:9. But he that lacketh
these things is blind, and cannot see afar off,
and hath forgotten that he was purged front
his old sins. 1 Cor. 9:27. But I keep under
my body, and bring it into subjection; lest
that by any means, when I have preached to




OF THE FREE-WVILL BAPTISTS.    75
brace, persevere in holiness, and make
their election sure.(b)
others, I myself should be a castaway. 1 Tim
4:1. Now the Spirit speaketh expressly that
in the latter times some shall depart from the
faith, giving heed to seducing spirits, and
doctrines of devils. Heb. 12:15. Looking
diligently, lest any man fail of the grace of
God. Heb. 4:1. 11. 12:15. 2 Pet. 3:14,
(b) 1 Cor. 15:58. Be ye steadfast, unmovable, always abounding in the work of the
Lord. 2 Pet. 3:18. But grow in grace, and in
the knowledge of our Lord and Savior Jesus
Christ. Phil. 3:14. I press toward the mark,
for the prize of the high calling of God in
Christ Jesus. Mat. 24:13. But he that shall
endure unto the end, the same shall be saved. Rom. 2:7. To them, who, by patient
continuance in well doing, seek for glory,
and honor, and immortality, eternal life. 1
Cor. 9:24. So run that ye may obtain. 2 Pet.
1:10, 11. Give diligence to make your calling and election sure; for if ye do these
things, ye shall never fall. Rev. 2:7, 11, 17,
26. 3:5. 12:21. 21:7.
REMAEAKsS.-Some have argued that the
final perseverance of the saints is certain, because they are kept by the power of God
through faith unto salvation. But if we refleet that this power is only used to keep the
saints throt/lt their f/ith, and that some have
put away faith and a good conscience, and




76     TREATISE ON THE FAITH
CHAPTER XII.
The Sabbath.
This is a seventh part of time, which
from the creation of the world, God
has set apart for a day of sacred rest
and holy service. It was included in
the ten commandments written on tables of stone, and given to Moses on
Mount Sinai.(a) Nature itself teaches
the necessity of its observance. Its
" concerning faith made ship/wreck," the argument loses all its apparent weight. Again,
some have inferred that the final obedience
of the regenerate is certain, because their
souls are holy. But that this argument is
not conclusive, appears evident from the fact
that the Christian is no more holy than Adam was, who sinned while he was in the image of God.
(a) Gen. 2:3. And God blessed the seventh day and sanctified it. Ex. 20:8-10.
Remember the Sabbath day to keep it holy.
Six days shalt thou lablor and do all thy
work; but the seventh day is the Sabbath of
the Lord thy God; in it thou shalt not do
any work, thou, nor thy son, nor thy daughter, thy man-servant, nor thy maid servant,




OF THE FREE-WILL BAPTISTS.     77
obligation is taught both in the Old and
New Testaments, and is to continue
with that of the other commandments
till the end of time.  As the law of
the Sabbath was at first given to the
whole world, it requires all men, on
this day, to refrain from all servile la.
bor, and devote themselves entirely to
the  service of the God that made
them.(b)?
nor thy cattle, nor thy stranger that is within thy gates.
(b) Jer. 17:21. Thus saith the Lord, Take
heed to yourselves, and bear no burden on
the Sabbath day. Luke 23:56. And they
rested on the Sabbath day according to the
commandment. See also Isa. 58:13, 14. Ex.
16:23, 29. Mat. 5:19. Mark 10:19. 1 John
2:4. Mark 2:28. Therefore the Son of Man
is Lord also of the Sabbath. Luke 24:1, 6.
Acts 20:7. 1 Col. 16:2.  ev. 1:9, 10.
-c From the creation of the world, the sevw
enth day of the week was observed as the
Sabbath.  But since the resurrection of
Christ, the first day of the week has been
kept instead of the seventh. It is inferred
from  the following, that this change was
made by Christ or his apostles. 1. The seventh day was observed in remembrance of
the work of oreation, but as the work of




7X8    TREATISE ON THE FAITH
CHAPTER XII.
The   Church.
A Christian church is an assembly
of persons who believe in Christ and
worship the true    God, agreeably to
redemption is creater than that of creation,
it appears more suitable that the day on
which it was completed by the resurrection
of Christ should be observed in remembrance
of this greater and more important event. 2.
From the Scriptures, it is evident that the
primitive Christians frequently assembled on
the first day of the week for worship. 3.
The history of the church shows that the first
day of the week was universally kept as a
day of rest and worship, instead of the seventh, from the days of the apostles. And
this change appears to have been observed,
with a very few exceptions, by the whole
Christian world to the present day.
The Sabbath being a day of rest, it has
been thought that previous to the coming of
Christ, the seventh day was a figure of the
rest which saints enjoy in this life; and that
since the resurrection of the Son of God,the
first day of the week points to that rest which
remains for the redeemed. See Heb. 4:1-11I




OF THE FREE -WILL BAPTISTS.    79
his word.(a) In a more general sense,
it signifies the whole body of real
Christians  throughout the world.(b)
The church being the body of
Christ,(c) none but the regenerate, who
obey the gospel, are its real members.(d) Believers are received into
a particular church, on their giving
(a) 1 Cor. 1:2. Unto the church of God
which is at Corinth, to them that are sanctified in Christ Jesus, called to be saints. Acts
2:47. 2 Cor. 8:5. Rev. 2:1, 7, 8, 12, 18. 3:, 7, 14.
(b) Eph. 5:23. Christ is the head of the
church. Eph. 1:22. 3:10. 5:25, 27. Gal.
1:18, 24.
(c) 1 Cor. 12:27. Now ye are the body of
Christ. Col. 1:18.
(d) 1 Pet. 2:5. Ye also, as lively stones, are
built up a spiritual house, a holy priesthood,
to offer up spiritual sacrifices. 2 Cor. 6:14,
15. Be ye not unequally yoked together with
unbelievers; for what fellowship hath righteousness with unrighteousness? and what
communion hath light with darkness? And
what concord hath Christ with Belial? or
what part hath he that believeth with an infidel? John 18:36. My kingdom is not of
this world. Gal. 4:28, 31. Rom. 9:8. Ps.
50:16. John 15:2y6




s8     TREATISE ON THE FAITH
evidence of faith and being baptized.(e)
SECTION 1.-OFFICERS OF THE
CHURCH.
The officers in the primitive church,
were apostles, bishops, and deacons.(f)
The apostles were the especial witnesses of   the  works and    sayings of
Christ;(g) and of course this office
ceased when their work was accomplished. The gifts perpetuated in the
church are evangelists, pastors, teachers, helps, and governments. (i) These,
(e) Acts2:41. Then they that gladly received his word were baptized; and the same
day there were added unto them about three
thousand souls. Gal. 3:27.
(f) Eph. 2:20. And are built upon the
foundation of the apostles. Phil. 1:1. To
the saints-which are at Philippi with the
bishops and deacons. Luke 6:13. 1 Cor.
4:9.
(g) Acts 10:39. And we are witnesses of
all things which he did. Acts 1:8. 5:32.
Luke 24:48.
(h) Eph. 4:11. He gave some,-evangelists; and some, pastors and teachers. 1
Cor. 12:28; 2 Tim, 4i5. Acts 18l, 




OF THE FREE-WILL BAPTISTS.      81
however, do not appear to be distinct
officers; but they imply different kinds
of duties, which   are  performed by
bishops or elders, deacons, and others.
1.  Bishops are overseers,(i) who
have the charge of souls-to instruct
and rule them by the word.(j)    They
are called elders,(k) and they perform
the duties of pastors, teachers, and
evangelists.(I)  The qualifications re(i) Acts 20:28. Take heed, therefore, unto
yourselves, and to all the flock, over the
which the Holy Ghost hath made you overseers. 1 Tin. 3:1-6.
(j) 1 Tim. 3:5. For if a man know not
how to rule his own house, how shall he take
care of the church of God? 1 Pet. 5:2. Feed
the flock of God-taking the oversight thereof. Acts 20:28.
(k) Titus 1:5 —7. Ordain elders in every
city as I appointed thee: if any be blameless
— for a bishop must be blamneless. 1 Pet.
5:1. Acts 14:23. Compare Acts 20:28 with
verse 17.
(1) 2 Tim. 4:5. But watch thou-do the
work of an evangelist. Eph. 4:11, 12. 1 Tim.
3:2. " This officer is called a Pastor, Minister, Watchman, Elder, Teacher, Steward,
and Ambassador, to represent the various
6




82     TREATISE ON THE FAITH
quired in a candidate for this office,.
are as follows:-He must be guiltless'
and the husband of but one wife.   He
must be watchful, prudent, and have
the regular exercise of cool, dispassionate reason.  His conduct and manners
must be decent, orderly, and grave.
He must be a lover of hospitality and
duties of his office. He is called Bishop,
from the oversight he is to take; Pastor, froml
the spiritual food he is to administer; Minister, from the service he is to render; Watchman, from the vigilance he is to exercise;
Elder, from the grave and prudent example
he is to set; Teacher, from the instructions
he is to give; Steward, from the mysteries
or manifold grace he is to dispense; Ambassador, from the treaty of reconciliation and
peace he is sent to effect."  [Cogswell.]
1 Tim, 3:1. This is a true saying, If a man
desire the office of a bishop, he desireth a
good work. Jer. 3:15. And I will give you
pastors according to mine heart, which shall
feed you with knowledge and understanding.
1 Cor. 4:1. Let a man so account of us, as of
the ministers of Christ, and stewards of the
mysteries of God. Ezek. 3:17. Son of man,
I have made thee a watchman unto the house
of Israel. 1 Pet. 5:1. The elders which are
among you I exhort, who am also an elder.
Eph. 4:11. And he gave some-teachers. 2




OF THE FBEBE-WILL BAPTISTS.    83
of good men; ready to communicate,
and able to teach.(m)   Hle must be
temperate; not quarrelsome; nor desirous of base gain.   IHe must be
meek; not contentious5 neither a lover of' money.(n)  He must govern his
family well; he must not be a young
convert, but experienced in the things
of God, and have a character not justly liable to reproach.(o)  He must be
Cor. 5:20. Now, then, we are ambassadors
for Christ, as though God did beseech you
by us: we pray you in Christ's stead, be ye
reconciled to God.
(?m) 1 Tim. 3:2. A bishop then must be
blameless, the husband of one wife, vigilant,
sober, of good behavior, given to hospitality,
apt to teach. Tit. 1:8. A loverof hospitality,
a lover of good men, sober, just, holy, temperate. 2 Tim. 2:24, 25.
(n) 1 Tim. 3:3. Not given to wine, no
striker, not greedy of filthy lucre; but patient,
not a brawler, not covetous.
(o) 1 Tim. 3:4-7. One that ruleth well
his own house, having his children in subjection with all gravity.-Not a novice, lest,
being lifted up with pride, he fall into the
condemnation of the devil. Moreover, he
must have a good report of them which are
without; lest he fall into reproach, and the
snare of the devil. Titus 1:5-9. 2:7, 15.




84      TREATISE ON THE FAITH
especially called of God to the work;(p)
adhere closely to the doctrine of
Christ,(q) and be ordained by the laying on of hands.(r)
aTe duty of an elder o    bislhop is,
1. To be an ensample to the flock in
(p) Heb. 5:4. And no man taketh this honor unto himself, but he that is called of God,
as was Aaron. Acts 20:28. Take heed —to
all the flock over the which the Holy Ghost
hath made you overseers. 1 Cor. 9:16. Necessity is laid upon me; yea, wo is unto me
if I preach not the gospel. 2 Cor. 3:5, 6. 1
Tim. 1:12. Acts 13:2. Rom. 10:14, 15.1 Cor.
9:17.
(q) Tit. 1:9. Holding fast the faithful word,
as he hath been taught, that he may be able
by sound doctrine, both to exhort and to convince the gainsayers. Tit. 2:1, 7, 8. But
speak thou the things that become sound
doctrine. In doctrine showing uncorruptness, gravity, sincerity, sound speech that
cannot be condemned; that he that is of the
contrary part may be ashamed, having no
evil thing to say of you. 1 Tim. 1:3. 4:16.
2 Tim. 1:13. 1 Tim. 6:3, 4.
(r) 1 Tim. 4:14. Neglect not the gift that
is in thee, which was given thee by prophecy, with the laying on of the hands of the
presbytery. 1 Tim. 5:22. Lay hands suddenly on no man. Heb. 6:2. Acts 13:3.




OF THE FREE-WILL BAPTISTS.    85
all things. (s)  2. To examine into the
spiritual state of all the souls under his
care, and   suit  all his instructions,
entreaties, and admonitions, to their
condition. In this work is included
the duty of a pastor.(t)  3. To study,
preach the word, baptize, and administer the Lord's Supper.(qz)   4. To do
(s) 1 T'im. 4:12. Be thou an example of
the believers in word, in conversation, in
charity, in spirit, in faith, in purity. 1 Pet.
5:3. Being ensamples t t the flock. Tit. 2:7.
In all things showing thyself a pattern of
good works. Phil. 3:17.
(t) tIeb. 13:17. For they watch for your
souls, as they that must give account. 1
Pet. 5:2. Peed the flock of God,-taking the
oversight thereof. 1 Tim. 4:6. If thou put
the brethren in remembrance of these things,
thou shallt be a good minister of Jesus Christ,
nourished up in the words of faith and of
good doctrine. Acts. 20:28. 2 Tim. 4:2.
Jer. 3:15.
(u) 2 Tim. 2:15. Study to show thyself approved unto God, a workman that needeth
not to be ashtaled, rightly dividing the word
of truth. 1 Tim. 4:15. Meditate upon these
things; give thyself wholly to them; that
thy profiting may appear to all men. 1 Tim.
4:13. Till I come, give attendance to reading,
to exhortation, to doctrine.  2 Tim. 4:2.




86      TREATISE ON THE FAITH
according to his ability the work of an
evangelist. (v)  5. As a steward he receives authority from  Christ to rule
the flock by the word. Therefore, he
should neither act as a lord over God's
heritage, nor yield to the doctrines and
wickedness of men; but see that gospel discipline and holiness are enforced and practiced in the church.(w)
Preach the word; he instant in season, out of
season: reprove, rebuke, exhort with all long
suffering and doctrine. 2 Cor. 4:5. For we
preach not ourselves, but Christ Jesus the
Lord. Mat. 28:19. Teach all nations, baptizing them. Luke 22:19. Acts 20:11. 27:
35.
(v) 2 Tim. 4:5. Do the work of an evangelist, make full proof of thy ministry. Mark
16:15. Go ye into all the world and preach
the gospel to every creature. 2 Cor. 8:19.
10:15, 16. Acts 9:32. 15:41.
(w) Titus 1:7. For a bishop must be
blameless, as the steward of God. 1 Pet. 5:3.
Neither as being lords over God's heritage.
Titus 2:15. These things speak, and exhort,
and rebuke with all authority. 1 Tim. 1:3. I
besought thee to abide-at Ephesus-that
thou mightest charge some that they teach
no other doctrine. 1 Tim. 4:16. Take heed
unto thyself, and unto the doctrine; continue
in them. 1 Tim. 4:11. These things com



oi0 THE FREE-WILL BAPTISTS.   87
I-e should assist in ordaining elders
and deacons, committing the things
which he has learned of God to faithful
men, who shall be able to teach others
also.(x)  The care and thee salvation
of souls being more important than every thing else, he should, as far as possible, avoid engaging in any temporal
concerns which will divert his attention
from his great calling, and devote himself wholly to the work.(y)
A   deacon is a regular or stated
servant of the church. As the bishmand and teach. 1 Tim, 5:17. Let the elders that rule well be counted worthy of
double honor, especially they who labor in
the word and doctrine. Tit. 1:5. Set in order the things that are wanting. Luke 22:25,
26. Heb. 13:7, 17, 24. 2 Tim. 2,14. 1 Tim.
4:6.
(x) Titus 1:5. That thou shouldest-ordain elders in every city. 2 Tim. 2:2. The
same commit thou to faithful men, who shall
be able to teach others also. Acts 6:3. 6.
(y) 2 Tim. 2:4. No man that warreth, entangleth himself with the affairs of this life,
that he may please him who hath chosen him
to be a soldier. 1 Tim. 4:15. Meditate upon
these things; give thyself wholly to them:




88     TREATISE ON THE FAITH
ops were appointed to take the charge
of souls, it is inferred that the seven
appointed to miinister to the saints
(Acts 6:1-6)were deacons; and that
as the forener have the oversight of the
spiritual concerns of the church, the
latter have the charge of its temporal
affairs, particularly in serving the tables of the needy.(z)  Though there
is no scriptural evidence that serving
the Lord's table at communion was required of deacons, it appears that by
common consent they have long performed this service in several denorainations.
The qucalfications required in a candidate for this office are the followincg.
LHe must be sober, honest, temperate,
not desirous of unrighteous gain, holding the mystery of the gospel in a pure
that thy profiting may appear to all. Acts
6:4. Isa 62:6. Ezekt 3:17-21.
(z) Acts 6:1-4. When the number of the
disciples was miultiplied, there arose a murmuring'-be-ctuse their widtows wtre neolected in the daily  iinistrations. Then the
twelve —said, It is not reason that we should
leave the word of God, and serve tables,




OF THE FREE-WILL BAPTISTS.     89
conscience.   Being   first proved he
must be found blameless.     His wife
must also be serious, not a dethmer,
but sober and faithful in all things.
He must have but one wife, and rule
his children and his own house well. (a)
He should be a wise man and filled
with the H-1oly Spirit.(b)  Having been
selected by the church, he should be
Whercefore, brethren. look ye out among you,
seven men of honest report-whon ye may
appoint over this business. But we will give
ourselves continually to fprayer, and to the
ministry of the word.
(a) 1 Tim. 3:Y-12. Likewise must the
deacons be grave, not double tonued, not
given to much wine, not greedy of filthy lucre;!Iolding the mystery of the faith in a
pure conscience. And let these also first be
proved; then let them  use the office of a
deacon, beinna found blameless.  Even so
lust their wives be grave, not slanderers;
sotber, faithful in all things. Let the deacons
be the husbands of one wife, ruling their children and [heir own house well.
(b) Acts 6:,", 5. Look ye out aniono' you
seven men-full of lthe Holy Ghost and wisdomn. And thev chose Stephen, a man full
of faith and the Holy Ghost.




90     TREATISE ON THE FAITH
appointed by prayer and the laying on
of hands.(c)
DutSies of a deacon. 1. He should
attend to the temporal wants of the
poor members of the church, that those
called to labor in the gospel may give
themselves to prayer and the ministry
of the word. 2. As the design of his
appointment was that the ministry
might be freed from temporal care, the
inference naturally follows that it is
his duty to see that their wants also
are supplied, lest they should be compelled to leave the word of God to
serve their own tables. 3. There being no other officer in the church to
superintend its temporal affairs, it is
inferred from the nature of his office
that the deacon should attend to all the
concerns essential to its prosperity,
which do not devolve on a bishop. 4.
From the important nature of his qualifications, it has been considered his
duty to take the lead of religious meetings in the absence of the minister.
(c) Acts 6:6. And when they had prayed,
they laid their hands on them.




OF THEB FREE-WILL BAPTISTS.    91
SECTION   I.-ORDINANCES OF THE
CtHUR CH.
The following ordinances or institutions were appointed by Christ or
his apostles, and are obligatory on the
church.
1. CArristcian Bcaptism.(cd)  This is
the immersion of believers in water (e)
in the name of the Father, Son, and
(d) Eph. 4:5. One Lord, one faith, one
baptism. As true faith is inseparably connected with the baptism of the Spirit, and as
water baptism was practiced in the primitive
church under the influence of the Holy Ghost,
Acts 10:5, 6, 44-47, it is manifest that the
one baptism here spoken of alludes to an immersion in water.
(e) Col. 2:12. Buried with him in baptism, Rom. 6:4, 5. Buried with him by
baptism. WIe have been planted together in
the likeness of his death. Acts 8:38, 39.
And they went down into the water, both
Philip and the eunuch: and he baptized him.
And, when they were come up out of the
water, &c. Mat. 3:16. And Jesus, when he
was baptized, went up straightway out of the
water. John 3:23. And John also was baptizing in Enon, because there was much water
there. Mark 1:5. And were all baptized of
him in the river Jordan. Mat. 3:6. 1 Cor.




92      TREATIS1  ON THE FAITH
Holy   Ghost,(f) in which are represented their death to the world, the
washing of their souls from   the pollu10:2. 15:29. Acts 16:13, 15, 32-34. IMrl
Parkhurst, a Psedobaptist, defines the Greek!
verb baptizo from which baptize is derived,-J
" To dip, ismmerse, plunge."  Thie history ofi
the church shows that immersion was thel
general practice for 1300 years after the apostles. The Greek church, in whose language
the New Testament was originally written,
practice immersion invariably to this day.
He that believeth and is baptized shall be
saved. Mark 16:16. If thou believest with all
thine heart thou mayest. Acts 8:37. Then
they that gladly received his word were baptized. Acts 2:41. 16:33. Go teach (or disciple) all nations, baptizing them. M!at. 28:
19.
NOTE. That believers are the only subjects
of baptism, is evident from the following considerations. 1. The commission of Christ
does not authorize his ministers to baptize
any others. 2. The New Testament gives no
intimation that any others were baptized. 3.
It is admitted by all to be a sign of regeneration, or the sanctifying influence of the Spirit, and it does not seem proper to affix a sign
where there is no evidence that the thing signifiRd does really exist.
(f) Mat. 28:19. 1 Cor. 1:13.




OF THE FRnEE-WILL BAPTISTS.    93,ions of sin,(g) their resurrection to
iewness of lite, the burial and resurT:ection of Christ, their resurrection at
he last day,(/) and their engagement;o serve God.(i)
2. CTe Lord's Supper is designed;o  commemorate     the  sufferings of
Christ, and to represent, in the use of
)read and wine, the communion which
saints have with him, and with each
3ther.(j)   Every   trute  believer  in
(q) Col. 3:3. Ye are dead, and your life is
hid with Christ in God. Tit. 3:5. He saved
as by the washing of regeneration. Heb.
10:22. Having-our bodies washed with pure
water.
(h) Col. 2:12. Buried with him in baptism,
wherein also ye are risen with him. Rom.
6:4. That like as Christ was raised up from
the dead by the glory of the Father, even so
we also should walk in newness of life. 1
Cor. 15:29. Else what shall they do which
are baptized for the dead, if the dead rise not
at all? why are they then baptized for the
dead  Rom. 6:5.
(i) Gal. 3:27. As many of you as have been
baptized into Christ, have put on Christ.Ileb. 6:1,2.
(j ) Mat. 26:26-28. Jesus took bread, and
blessed it, and brake it, and gave it to the disciples, and said, Take, eat, this is my body




94     TREATISE ON THE FAIT-H.
Christ being a member of his body
and a part of his visible church,* hat
not only a right to partake of his bod)
and his blood in the communion, bui
And he took the cup, and gave thanks, anc
gave it to them, sayino, Drink ye all of it
for this is my blood of the new testament
which is shed for many for the remission o:
sins. Luke 22:19. This do in rememtbrance
of me. 1 Cor. 11:23 —26. For I have receiv
ed of the Lord that whichl also I deliveret
unto you, That the Lord Jesus, the saint
night in which he was betrayed, took bread
And, when he had given thanks, he brake it.
and said, Take, eat; this is my body whiclh
is broken for you: This do in remembranct
of me. After the same manner also he took
the cup, when he had supped, saving, This
cup is the new testament in my blood. This
do ye, as oft as ye drink it, in remenmbrance
of me. For as often as ye eat this bread, andl
drink this cup, ye do show the Lord's death|
till he come. 1 Cor, 10:16. The cup of blessing which we bless, is it not the communion
of the blood of Christ? the bread which we
* It is the usual practice of our connexion,
at the time of communion, to invite all
Christians of good standing in any evangelical church, to partake with us; as, in general, such persons only are known as " true believers."




OF THE FREE-WILL BAPTISTS.     95
is under obligation thus to commemorate his death.(k)*'
break, is it not the communion of the body
)f Christ? Luke 14:22-24.
(k) Eph. 1:22,23. And gave him to be the
head over all things to the church, which is
his body. 1 Cor. 10:17. For we, being many,
are one bread and one body; for we are all
partakers of that one bread. Col. 1:24. Acts
2:42. 20:7.
* Washing the Saints' feet. At our fifth
General Conference, holden at Wilton, Me.,
in October, 1831, this subject was considered;
and, after it had been harmoniously discussed,
the following memorandum and agreement
were made, viz. " Whereas the subject of
washing the saints' feet has produced no
small excitement among Christians of our
denomination, some churches and individual
members believing that they have sufficient
evidence from the New Testament to warrant
the practice as an ordinance of the gospel,
while other churches and individual members have no evidence that satisfies their minds
of its having been practised by the apostles:
" 7. Agreed, therefore, that all persons in
connection with us have a free and lawful
right to wash feet or not, as may best answer
their consciences to God; neither the performance or neglect of which should cause a
breach of Christian fellowship"'




96      TREATISE ON THE FAITH
3. Public worship.     This is that
service which the church or its members publicly render to God agreeably]
to his word.(m)    Hearing the gospel
signifies; listening, attending to, and
obeying" the revealed will of God, as
(m) Heb. 10.25. Not forsaking the assembling of ourselves togetler —but exhorting
one another. Acts 3:1. Now Peter and John'
went up together into the temple at the houri
of prayer. Acts. 16:13. And on the Sabbath, we went out of the city by a river side.
where prayer was wont to be made. 1 Thess.
5:11. Wherefore, comfort yourselves togeth-.
er, and edify one another, even as also ye do.
1-leb. 3:13. But exhort one another daily,'
while it is called to-cday. 1 Cor. 14:31. For'
ye may all prophesy one by one, that all may
learn, and all may be comforted. 1 Cor.
14:3,5. But he that prophesieth speaketh unto men to edification, and exhortation, and
comfort. I would that ye all-prophesied.
Acts 2:18. And on my servants, and on my
hand-maidens, I will pour out in those days
of my Spirit; and they shall prophesy. Phil.
4:6. In everything by prayer and supplication. with thanksgiving, let your requests be
made known unto God. Col. 3:16. Teaching and admonishing one another in psalms,
and hymns, and spiritual songs, singing with
grace in your hearts to the Lord. Eph. 4:11




OF TrH  ltRES-WILL BAPTISTS.   97
contained in the Scriptures, and preached by his ministers.(n)
SECTION III. —DUTIES OP THE
CHURCH.
The duty of the church is that obligation which the revelation of God enjoins upon it, collectively, or as individuals, for the manifestation of his
manifold wisdom,(o) the perfection of
-14. Mat. 18:20. 1 Cor. 11:18,20. Acts 4:31.
11:26. 15:25. 12:5. Eph. 6:18. 1 Thess. 4:18.
Rom. 12:6. Compare Acts 1:13, 14, with 2:1,
4. Luke 2:36-38. Eph. 5:19. Mark 14:26.
(n) Mat. 7:24. Whosoever heareth these
sayings of mine and doeth them, I will liken
him unto a wise man. 1 John 4:6. He that
knoweth God, heareth us; he that is not of
God, heareth not us. James 1:22. But be ye
doers of the word, and not hearers only, deceiving your own selves. Mark 4:24. Take
heed what ye hear:-and unto you that hear
shall more be given. Rom. 10:14,17.-And
how shall they hear without a preacher? So
then, faith cometh by hearing, and hearing
by the word of God. James 1:25. Rom. 2:
13.
(o) Eph. 3:10, 11. To the intent that now
unto the principalities and powers in heavenly places might be known, by the church,the
manifold wisdom of God. According to the
7




98      TREATISE ON TH9E FAITH
the saints,(p) and the conversion of the
world (q)   In this obligation are included the observance of the ten com.mandmaents,(r) entire obedience to the
influences of the Spirit, (s) to the
eternal purpose which he purposed in Christ
Jesus our Lord.
(p) Eph. 4:11-13. And he gave some,
apostles; and some, prophets; and some, evangelists; and somne, pastors and teachers; for
the perfecting of the saints,-for the edifying'
of the body of Christ; till we all come in
the unity of the faith, and of the knowledge
of the Son of God unto a perfect man, unto
the measure of the stature of the fulness of
Christ.
(q) Mat. 5:16. Let your light so shine before men, that they may see your good work s,
ndll glorify your Father which is in heaven.
orn. 16:26. Mark 16:15. Mat. 5:13.
(r) Mat. 5:17,19. Think not that I am come
to destroy the law,-I am not come to destroy, but to fulfil.  Whosoever, therefore,
shall break one of these least commLandments,
and shall teach men so, he shall be called
least in the kingdom of heaven. But whosoever shall do and teach them, thIe sauml. shall
be called great in the king-dom of heaven.
Luke 23:56. And rested the Sabbath day accordi-ng to the commandment. Mat. 22:3740. Mlark 10:19. laom. 13:08-10.
(s)l These, 5:19. Qulench not the Spirit.




OF THE FREME-WILL BAPTISTS.     99
institutions of the gospel, and to all the
instructions and precepts of the Scriptures.(t)e Am-nong t:e latter are tie foilowing particular requirements: Christian fellowship, (it) secret and family
Eph. 4:30. Grieve not the Holy Spirit. Rom.
8:1. There is —no condemnation to them
which are in Christ Jesus, who walk not after the flesh, but after the Spirit. Gal. 5:16.
(t) John 5:3. For this is the love of God,
that we keep his commandrments: and his
commandments are not grievous. M1at. 19:17.
-But if thou wilt enter into life, keep the
commandments. Mat. 5:48. Be ye, therefore,
perfect, even as your Father which is in heaven is perfect. James 1:4-Tha-t ye may he
perfect and entire, wanting nothing. 2 John
6. Isa. 8:20. 1 Cor. 7:19. John 14:21. ]Eccl.
12:13.
(u) I John 1:7. But if we walk in the light,
as he is in the light, we have fellowship one
with another. Acts 2:42. And they continned steadfastly in the apostles' doctrine and
fellowship. Eph. 5:11. And have no fellow" The ceremonial and tyLical parts oft the
law of Moses pointed to the coming of Christ,
and were fulfilled by hinm and abrogated when
he nailed to his cross the h:,nl-weitn' a o  rdinances tht was a':ii?,st,'s. CO c(ulse, the
cercmort-ial lhaw, tlhoug,;2.h inset!ie.ve,, is c't
now oblig:atory oni the church.




100    TRlEATI9SB ON THE FAITH
prayer (v) domestic and social duties, (w)
ship with the unfruitful works of darkness,
but rather reprove them. 1 John 1:3. Phil.
1:5.
(v) Mat 6:6. But thou when thou prayest,
enter into thy closet; and when thou hast
shut thy door, pray to thy Father which is in
secret; and thy Father, which seeth in secret,
will reward thee openly. Luke 6:12. Dan. 6:10.
Acts 10:9. Jer. 10:25. Pour out thy fury up.
on the families that call not on thy name.
Acts 10:2,30. A devout man, and one that
feared God with all his house,-and prayed
to God alway. And Cornelius said, Four
days ago I was fasting until this hour; and
at the ninth hour I prayed in my house. Ps.
55:17. Evening, and morning, and at noon
will I pray, and cry aloud. The patriarchs
and the masters of the families in Israel, built
an altar wherever they cast a tent; how much
more, then, should the heads of Christian
families statedly maintain the worship of God
in their houses! No man can well bring up his
children in the fear and discipline of the Lord,
without constantly reading the Scriptures,
and praying in his family.
(w) Eph. 5:25. Husbands, love your wives,
even as Christ also loved the church, and
gave himself for it. Col. 3:19. Husbands, love
your wives, and be not bitter against them.
Eph. 5:28. So men ought to love their wives
as their own bodies: he that loveth his wife:oYeth himself. Col. 3:18. Wives, submit




OFs THE YRBBA-WILL BAPTISTS.   101
watchfulness, (x)   administering  to
yourselves unto your own husbands, as it is
fit in the Lord. Eph. 5:24. As the church is
subject unto Christ, so let the wives be to
their own husbands in everything. 1 Pet. 3:
1. Eph. 6:4. Fathers, provoke not your children to wrath: but bring them up in the nurture and admonition of the Lord. Col. 3:21.
Fathers, provoke not your children to anger
lest they be discouraged. Gen. 18:19. I know
him, that he will command his children and
his household after him, and they shall keep
the way of the Lord. Colossians 3:20. Children, obey your parents in all things; for
this is well pleasing unto the Lord. Eph.
6:1, 2, 5. 9. Children, obey your parents in the
Lord: for this is right. Honor thy father and
mother. Servants, be obedient to your masters-in singleness of your heart, as unto
Christ. And, ye masters, do the same things
unto them, forbearing threatening, knowing
that your Master also is in heaven: neither
is there respect of persons with him. Col. 3:
22. Servants, obey in all things your masters:-not with eye service, as men-pleasers;
but in singleness of heart, fearing God. Eph.
5:21. Submitting yourselves one to another
in the fear of God. Rom. 12:10. Be kindly
affectioned one to another with brotherly
love: in honor prefcrring one another. Col. 3:
13. Forbearing one another, and forgiving
(x) See page 102.




102     TREATISE ON THI   FAITH
the  necessities  of  the  poor   and
afflicted,(y) the support of those that
one another, if any man have a quarrel against
any; even as Christ forgave you, so also do
ye. Rom. 12:18. If it be possible, as much
as lieth in you, live peaceably with all men.
Mat. 5:44. Love your enemies, bless then
that curse you, do good to them that hate
you, and pray for them which despitefully use
you, and persecute you. Mark 11:25, 26.Forgive if ye have aught against any; that
your Father also which is in heaven may forgive you your trespasses. But if ye do not
forgive neither will your Father which is in
heaven forgive your trespasses.  onom. 12:20.
If thine enemy hunger, feed him; if le thirst,
give hint drink. Tit. 3:1. Put them in mind to
be subject to principalities and powers,to obey
magistrates, to be ready to every good work.
(x) Mark 13:37. What I say unto you, I
say unto all, Watch. Mat. 26:41. Watch and
pray, that ye enter not into temptation. 1
Cor. 16:13. Watch ye, stand fast in the faith,
quit you like men, be strong. 1 Per. 4:7. Be
ye therefore sober and watch unto prayer. I
Pet. 5:8. Be sober, be vigilant; because your
adversary the devil, as a roaring lion, walketh about, seeking whom he may devour.
(y) Luke 18:22. Sell all thou hast, and
distribute unto the poor, and thou shalt have
treasure in heaven. Mat. 19:21. Prov. 28:27.
He that giveth unto the poor shall not lack.
Prov. 19:17. Ho that hath pity upon the poor




OF THI FPREE-WILL BAPTISTS.     103
preach   the   gospel, (z)    and   the
lendeth unto the Lord; and that which lhe
hath given will he pay him again. Luke 11:
41. But rather give alms of such things as
ye have. Luke 12:33. Sell that ye have, and
give alms. Deut. 15:7 11. Thou shalt notshut thine hand from thy poor brother. For
the poor shall never cease out of the land;
therefore I command thee, saying, Thou shalt
open thine hand wvide unto thy brother. to
thy poor, and to thy needy, in thy land. John
12:6. Rom. 15:26. Gal. 2:10. 1 Cor. 16:1, 2.
James 1:27. Pure religion and undefiled before God and the Father, is this, to visit the
fatherless and widows in their afflictions, &c.
Miat. 25:36. laked and ye clothed me; I was
sick, and ye visited me; I was in prison, and
ye came unto me. 1 Tim. 5:10. If she have
relieved the afflicted. Acts 6:1. Phil. 4: 14.
(z) Mat. 10:9, 10. Provide neither gold,
nor silver, nor brass in your purses: Nor scrip
for your journey, neither two coats, neither
shoes, nor vet staves: for the workman is
worthy of his meat. Luke 10:7. For the
laborer is worthy of his hire. 1 Cor. 9:4, 6,
11, 13,14. Have we not power to eat and to
drink? Have we not power to forbear working 1 Who goeth' a warfare at any time at
his own charge.s? who planteth a vineyard,
and earetli not of the friuit t.hereof'? or who
feedeth a:Pock, and eathet not of the mle of
the flock? Say I these things as a man? or
saith not the law the same also? FJor it is




104     TRBATISB O3 THIfE VAITU
exercise of church discipline.( a)
written in the law of Moses, Thou shalt not
muzzle the mouth of the ox that treadeth out
the corn. For our sakes, no doubt this is
written. If we have sown unto you spiritual
things, is it a great thing if we shall reap
your carnal things? Do ye not know that
they which minister about holy things live of
the things of the temple? and they which
wait at the altar are partakers with the altar?
Even so hath the Lord ordained, that they
which preach the gospel should live of the
gospel. Gal. 6:6. Let him that is taught in
the word, communicate unto him that teacheth in all good things. 2 Cor. 11:8, 9. I robbed other churches, taking wages of them to
do you service. For that which was lacking
to me the brethren which came from Macedonia supplied.  Deut. 12:19. Phil. 4:16,
18.
(a) Mat. 18:15 —17. Moreover, if thy brother shall trespass against thee, go and tell
him his fault between thee and him alone: if
he shall hear thee, thou hast gained thy brother. But if he will not hear thee, then take
with thee one or two more, that in the mouth
of two or three witnesses every word may be
established. And if he shall neglect to hear
them, tell it unto the church: but if he neglect to hear the church, let him be unto thee
as a heathen man and a publican. 1 Tim. 5:
20. Them that sin rebuke before all. Gal. 6:
1. Brethren, if a man be overtaken in a fault,




OF THRB FRHt-WILL BAPTISTS.    105
CHAPTER XIV.
Death.
The bodies of men being subject to
the calamities of the fall, all have died,
ye which are spiritual, restore such a one in
the spirit of meekness. 2 Thess. 3:6. Now
we command you, brethren, in the name of
our Lord Jesus Christ, that ye withdraw yourselves from every brother that walketh disorderly, and not after the tradition which ye received of us. James 5:16. Confess your faults
one to another, and pray one for another. 1
Cor. 5:11, 13. But now I have written unto
you not to keep company, if any man that is
called a brother be a fornicator, or covetous,
or an idolater, or a railer, or a drunkard, or
an extortioner; with such an one no not to
eat. Therefore put away from among yourselves that wicked person. Rom. 16:17. Mark
them which cause divisions and offences, contrary to the doctrine which ye have learned;
and avoid them. 2 John 10. If there come
any unto you and bring not this doctrine,
receive him not into your house, neither bid
him God speed. Titus 3:10. A man that is
a heretic, after the first and second admonition, reject. 1 Tim. 5:19. Against an elder
receive not an accusation, but before two or




106    TREATISE ON THE PAITH
or will die, excepting Enoch, Elijah,
and th.e saints that shall be on the earth
at the last day.(a) But the soul, spirit, or the immaterial part, survives the
dissolution of the body, and immediately after death enters a state of happiness or misery.(b)
three witnesses. 2 Cor. 2:6, 7, 8. 1 Cor. 5:
4,5. r'Timn. 1:20. 6:3-5.
(a) Rom. 5:12. By one man, sin entered
into the world, and death by sin; and so
death passed upon all men. Heb. 9:27. It is
appointed unto men once to die. Heb. 11:
5. Enoch was translated that he should not
see death. 2 Kings 2:11. There appeared a
chariot of fire and horses of fire,-and Elijah
went up by a whirlwind into heaven, 1 Thess.
4:17. Then we which are alive and remain,
shall be caught up together with them in the
clouds, to meet the Lord in the air. 1 Cor.
15:52. Ps. 89:48. Eccl. 8:8.
(b) Eccl. 12:7. Then shall the dust return
to the earth as it was; and the spirit shall
return unto God who gave it. Luke 23:43.
And Jesus said unto him, Verily I say unto
thee, To-day shalt thou be with me in paradise. Phil. 1:23. Having a desire to depart,
and to be with Christ,, which is far better.MaAt. 17:3. And behold, there appeared unto
them Moses and Elias, talking with him.
Mat. 22:31, 32. Have ye not read that-I am




OF THE F'PEE- ILL BAPTISTS.     107
C HAPTELR X V.
Thze Reszurrection.
As the transgression of Adam secur3d temporal death to all his posterity,
so the obedience and resurrection of
Jesus Christ render it certain that the
bodies of all men will be raised from
the God of Abraham, and the God of Isaac,
and the God of Jacob? God is not the God
of the dead, but of the living. Acts 7:59. And
they stoned Stephen, calling upon God, and
sayin;. Lord Jesus, receive my spirit. Rev.
6:9. I saw under the altar, the souls of them
that were slain for the word of God, and for
the testimony which they held. Mat. 10:28.
Fear not them which kill the body, but are
not able to kill the soul. 2 Cor. 5:8. We are
— willing rather to be absent from the body,
and to be present with the Lord. Luke 16:
22, 23, 24. The beggar died, and was carried
by the angels into Abraham's bosom: the
rich man also died, and was buried; and in
hell he lifted up his eyes, being in torments,
and -seeth Abrahlam ao.n off, and Lazarus in
his bosom  And he cried, and sid, Father
Abraham, have mercy on me; and send Lazarus, that he may dip the% tip of his finger in




108     TREATISB ON THlE FAITH
the dead(a).   The doctrine of the res
water and cool my tongue; for I am torment
ed in this flame. Jude 7. Sodom  and Go'
morrah-are set forth for an example, sufferi
ing the vengeance of eternal fire.
(a) 1 Cor. 15:21, 22. For since by mai
came death, by man came also the resurrect
tion of the dead. For as in Adam all die
even so in Christ shall all be made alive. i
Cor. 15:13-19. But if there be no resurrect
tion of the dead, then is Christ not risen!
And if Christ be not risen, then is our preach.
inf vain, and your faith is also vain. Yea
and we are found false witnesses of God; be,
cause we have testified of God, that he raised
up Christ; whom he raised not up, if so be
that the dead rise not. For if the dead rise
not, then is not Christ raised; and if Christ
be not raised, your faith is vain; ye are yet
in your sins. Then they also which are fallen asleep in Christ are perished. If in this
life only we have hope in Christ, we are of,
all men most miserable. Acts 24:15. There!
shall be a resurrection of the dead, both of
the just and unjust. Job 19:25, 26. For I
know that my Redeemer liveth, and that he
shall stand at the latter day upon the earth:
And though, after my skin, worms destroy
this body, yet in my flesh shall I see God.
Isa. 26:19. Thy dead men shall live, together
with my dead body shall thev arise. Mat. 22:
30. Acts 26:8. John 5:28, 29. 2 Tim. 2:18.
Acts 26:8. Rom. 8:11.




or THE rrEE-WILL BAPTISTS.    109
rrection  is not only taught in the
icriptures, but it is intimated in the
atural world.(b) The saints will be
aised in the likeness of Christ; but
ie wicked will awake unto shame and
verlasting contempt.(c)
(b) Job 14:7, 14, 15. For there is hope of a'ee, if it be cut down, that it will sprout again
ad that the tender branches thereof will not
3ase. If a man die shall he live again. All
ie days of my appointed time will I wait,
11 my change come. Thou shalt call, and I
ill answer thee: thou wilt have a desire to
ie workof thine hands. 1 Cor. 15:36. That'hich thou sowest is not quickened, except
die.
(c) Phil. 3:21. Who shall change our vile
ody, that it may be fashioned like unto his
lorious body. 1  Cor. 15:53.  For this
)rruptible must put on incorruption, and
iis mortal must put on immortality. I
ohn 3:2. But we know, that, when he shall
ppear, we shall be like him. Ps. 17:15.
shall be satisfied, when I awake with thy likeess. Dan. 12:2. And many of them that.eep in the dust of the earth shall awake,
)me to everlasting life, and some to shame
ad everlasting contempt. John 5:28, 29.'he hour is coming, in the which all that are
i the grave shall hear his voice, and shall
)me forth; they that have done good unto
te resurrection of life; and they that have




110     TIREATISE ON THE FAITH
CHAPTEIE XVL
2Tle Cener'al Jutdgnent.
As men do not receive the due re
ward of all their deeds in this life,'
there will be a general judgment, wher
time and man's probation will close for
done evil unto the resurrection of danmationi
Mat. 25:32-46.' That the impenitent are not punished irI
this life according to their sins is manifesj
fiom the following considerations. 1. Wher
a person commiits suicide in such a mannle1
that life is closed without afiording any timri
for repentance, or when one dies in a state o
intoxication, it i iimpossible that he shoul,
have been punished for his last crime, since
no just government can punish a sin before i
is coimmitted. 2. All tmen have not comple
ted the wolrk of their iniquity at the time o:
their dissolution. But their examples, anc
their writings, like those of Paine and Vol,
taire, still remain to fil up the cup of their
iniquity. 3. Such is the magnitude of thle
sinner's t.aransgressions, that the pulnishmentr
of this life qre not adequarte to ihis gre'at guiltl
4 Punishmentt iul this life is neitJer eq (ian
nor proportionate to crimre, becauso tlhose,




OF THE FREE-WNILL BAPTISTS.    1li
3ver.(a) Then all men will be judged according to their works:(b) tihe
vho are the most wicked do not receive the
mnost punishment. The wicked often flourish'like the green bay tree"-" they are not in;rouble as other men," and to one it was said,' Thou in thy life time receivedst thy good;hings." 5. The doctrine of future rewards
Ind punishments is expressly taught in the
Holy Scriptures, as will appear forn the fol-.owing quotations.
(a)Acts 17:31. Because le hath appointAd a day in which he will judge the world in:ighteousness by that man whom he hath orlained. 2 Pet. 2:9. The Lord knoweth how
-to reserve the unjust unto the day of judgment to be punished. Mat. 11:24. It shall be
nore tolerable for the land of Sodom in the
lay of judgment, than for thee. 2 Pet. 3:7.
But the heavens and the earth, which are now,
)y the same word are kept in store, reserved
into fire, against the day of judgnment and:erdition of ungodly men. Jude 6. And the
mngels which kept not their first estate —he:iath reserved in everlasting chains under
iarkness, unto the judgment of the great day.
R'ev. 10:6. There should be time no longer.
I Cor. 15:24. Then cometh the end, when he
hall have delivered up the kingdom to God,,ven the Father. Mat 12:41.42. 25:31, 32.
L John 4:17. 2 Pet. 3:11, 12. IRev. 20:11,
[2
(b) 2 Cor. 5:10. For we mnust all appear




112     TREATISE ON THE rAITH
righteous will enter into eternal life,(c)
before the judgment seat of Christ: that every
one may receive the things done in his body,
according to that he hath done, whether it be
good or bad. Rom. 2:16. In the day when
God shall judge the secrets of men, by Jesus
Christ, according to my gospel. Eccl. 11:9.
For all these things God will bring thee into
judgment. Eccl. 12:4. For God shall bring
every work into judgment, with every secret
thing, whether it be good, or whether it be
evil. Mat. 12:36. Every idle word that men
shall speak, they shall give account thereof
in the day of judgment. Rev. 20:13. And the
sea gave up the dead which were in it; and
death and hell delivered up the dead which
were in them: and they were judged every
man according to their works. Rom. 2:6.
Who will render to every man according to
his deeds. Rom. 2:7-9. 11:10,12. Eccl. 3:
17.
(c) Mat. 25:34, 46. Then shall the King
say unto them on his right hand, Come, ye
blessed of my Father, inherit the kingdom
prepared for you from the foundation of the
world. The righteous [shalIlgo] into life eternal. 2 Pet. 1:11. For so an entrance shall
be ministered unto you abundantly, into the
everlasting kingdom of our Lord and Savior
Jesus Christ. Rev. 3:12. Him that overcometh will I make a pillar in the temple of my
God. 1 Thess. 4:17. So shall we ever be




OF TlHE FREE-WILL, BAPTISTS.  113
and the wicked will go into a state of
endless punishment. (d)
with the Lord. Rom. 6:22. Rev. 1:6. 3:4.
Col. 3:4.
(d) Mat. 25:41, 46. Then shall he say also
unto them on the left hand, Depart fiom me,
ye cursed, into everlasting fire, prepared for
the devil and his angels. And these shall go
away into everlasting punishment. 2 Thess.
1:9. Who shall be punished with everlasting
destruction from the presence of the Lord.
Mark 3:29. But he that shall blaspheme
against the Holy Ghost hath never forgiveness, but is in danger of eternal damnation.
Mark 9:44. Their worm dieth not. and the
fire is not quenched. Jude 7. Even as Sodom
and Gomorrah,-are set forth for an example, suffering the vengeance of eternal fire.Rev. 14:11. And the smoke of their torment
ascendeth up for ever and ever. John 8:21.
Rev. 20:10, 15. 21:8, 27. 22:11. Mat. 13:41,
t2. Ps. 9:17. 11:6.
REMARKS. That the soul of man is immortal and will exist eternally is evident
crom the following propositions. 1. It was
)riginally made in the image of God, and
was called aliving soul. 2. It has the control
)f the body, and can exist independently
rtom the body. 3. It possesses boundless
capacities and desires, which cannot be filled
with the things of this life. 4. It is capable
)f thinking, has a sense of right and wrong,




1i4         T'SEATISE, &C.
feels the stings of guilt, and has a consciousness of the providence and justice of God.5. As it is immaterial, it is not subject to corruption, consequently it is imperishable. 6.
The Scriptures teach the doctrine of eternal
rewards and punishments, and, of course, the
soul must exist forever and ever. See the
preceding quotations~




OF THE
IEE-YVILtL BAPTI ST CONHEXION,
REVISED
BY ORDER OF THE
THIRTEENTIT GENERAL CONFERENCE,
ASSEMBL.ED IN OCT,, 1847o








PREFACE TO THE       REVISED   EDITION.
At the Thirteenth Session of the General
Conference of the Free-will Baptists of North
America, held in Sutton, Vt., in Oct., 1847, a
committee was appointed to revise the published usages of the denomination. Said committee reported a draft for a revised edition of
those usages, which was accepted by the General Conference, and referred to another committee for farther revisal and preparation for
the press. This committee have attended to
the duty assigned them, and submit the following, which they believe to be a fair exposition of the practices which prevail at the present time in the denomination. It will be perceived that no alteration has taken place in
the principles, doctrine or polity of the denomination, since the publication of the previous
edition. Since that event, however, their usages have become more thoroughly systematized, as has been evinced from time to time in'the
acts of the various sessions of the General
Conference, to which the committee have had
a special reference,in preparingithis work. In
its present form this work is'designed to be
not only an exponent of the practices of our
beloved connexion to those who are not personally acquainted with them, but also a convenient text book for the church member, and
a manual for the Clerks of churches, Q. M's
and Y. M's.




iV              FREPACR.
It is confidently believed that the Confession
of Faith, which may be found in the sixth chapter, is as good an embodiment of Scripture
doctrine as can be found in the same compass
in the English language or any other, and will
be found, together with the Covenant, a great
convenience in  organizing  churches: and
would all the churches throughout the connexion adopt them, and thus secure a uniformity in the principles of their organization, we
believe it would greatly tend to the glory of
God, and become, to the various branches of
our denomination, the medium through which
they should see eye to eye. The committee
also believe that the;" forms" and tables, which
have been prepared at no small expense of
time and labor, will prove an almost invaluable aid to all, who may consult them. Should
these forms be carefully consulted by Clerks,
an incalculable amount of perplexity wonild be
saved, from year to year, which now occurs in
relation to our statistics.  And should the
work be thoroughly studied by ministers and
church members, we confidently believe it
would be found to contain plain, practical
hints, which would furnish a solution to many
a difficult question in church labor.
A perfect uniformity of practice, of course,
does not prevail in all our churches-therefore
the committee have been sometimes under the
necessity of choosing, among different customs, the one which they deem most advisable, keeping in mind an action of the last session of the General Conference, which is as
follows:
"Re'ssolved, That the usages which have just been
adopted, are not published as the invariable rule of
every church, neither as a code of laws, but as




PREFACE.                  V
showing the prevailing practice of the denomination, which  we hereby commend to all the
churches."         COMMrITTEE OF REVISION,
June 14, 1848.
PE FACE TO TIE        FI2RT  EHTIOT.
It seems impossible for any lawgiver, however wise, to make'all-the regulations, which,
in the mutability of human affairs, are necessary for his subject. General principles are all
that can be unalterably fixed. Hence some
things are necessarily left for particular communities to regulate according to their peculiar circumstances. It is, however, required of
such communities that their regulations be in
perfect accordance with the general laws under
which they act.   Our national government
could not well regulate all the internal concerns of the States, nor the individual States
wisely direct all the affairs of the different
lowns. Neither do the Scriptures profess to
give all the particular rules which may be necessary to all parts of the church in the different places and ages of the world. Many examples might be brought from the Scriptures
to demonstrate the truth of this proposition,
but two or three may suffice. Our Lord broke
the bread and poured the cup, and commanded his disciples to do the same. But had a
rule been given requiring the precept to be




vi              PREFACE.
practiced on particular days, and at stated
times, local circumstances in many instances
wouldhave rendered obedience inconvenient
or impracticable. The Scripture saith, "'Forsake not the assembling of yourselves together." But had a command been given, showing how often a church should come together,
it could not have been well adapted to all congregations, times and seasons. Christ instituted the visible church, and the apostles planted churches; members were received and excluded, but no rule is given as to the particular method used in their reception or rejection.
Hence, though the church has a perfect law
in relation to the doctrine of Christ, and the
general principles of practice, it is manifestly
the duty of every religious community to make
such local and temporary regulations as, in
their peculiar circumstances, are necessary to
secure obedience to the perfect law by which
they are to be governed. In relation to the
kind of obligation just named, the apostle inquires of the church at Corinth,-" Doth not
even nature itself teach you?" 1 Cor. 11:14.And Christ says, "Yea, and why even of
yourselves judge ye not what is right?" Luke
12:57. Again, Paul says to the church at Corinth, " Do ye not know that the saints shall
judge the world, and if the world shall be judged by you, are ye unworthy to judge the
smallest matters?" 1 Cor. 6:2. And Peter,
speaking to the saints in general, says, " Yea,
all of you be subject one to another."  1 Pet.
5:5.




USAGES, ETC.
CHAPTER I.
THE CHURCH.
SECTION I. ORGANIZATION.
When several believers wish to become a church in connection with the
F. W. Baptist denomination, they send
a request to a Quarterly Meeting for a
council; or they select a council themselves, consisting of ministers, or ministers and laymen. The council, on meeting them, proceed in the following
manner, viz.:
1. After prayer the council organize by choosing a chairman and secretary.
2 The council then ascertain the
number of individuals, who desire to
be organized into a church, receive and
read their letters of dismission from




8          USAGES OF THE
other churches, or obtain the evidence
of their Christian character and eligibility to church membership.
It is then ascertained that perfect
Christian fellowship exists among them
all.
3. The council read the doctrinal
views of the F. -W. Baptists, which
are contained in the Treatise on their
Faith," and ascertain that all the candidates agree with those sentiments.
4. A Covenant is then read and
adopted by the candidates.
5. Inquiry is then made in relation
to their ability and prospects for sustaining regular preaching. If this examination prove satisfactory  to the
council, and if in their opinion it would
be for the glory of God to organize
them into a church, the council proceed
to the organization as follows:
(1.) The candidates arise and join
their hands together.' If considered preferable, for the sake of
brevity, the " Confession of Faith " may be
read, which may be found in Chap. 6, Sect.
1, of this work.




FRE-EWILL BAPTIST CONNEXION.  9
(2.) One of the council gives'thems
the hand of fellowship in behalf of the
council, and acknowledges themnr as a
Christian church, organized according
to the usages of the Free-will Baptist
denominationo
(3.) A consecrating prayer is then
offered and followed by a song of praise
to God.
(4.) The church then proceed (the
chairman of the council presiding) to
make choice of a standing clerk, whlose
duty it is to keep a book of records,
containing the names of all the members and all the votes of the churche
A pastor is also elected, who presides
as moderator in the meetings of the
church.*
Generally on these occasions a sermon is preached, or an address is given to the church by one of the council.
When a pastor is chosen at.the organT4 When it is not convenient for a churlch
to elect a pastor at its organization, or when
the offi ofof pastor becomes vacant in any
church, a member of the church is selected
for moderator till a pastor is obtained.




10         USAGES OP THB
ization, some services appropriate to
the recognition of that important relation are performed by the council.*
SECTION II.   OFFICERS OF THE
CHURCH.
The regular officers of a Free-will
Baptist church are a pastor, two or
more deacons, a clerk and treasurer.
A standing committee, or committee
of discipline for the prosecution of labors in the church, and an examining
committee to examine candidates for
membership, and to make inquiries relative to their characters, are also chosen in some churches.
The pastor, clerk and deacons usually hold their offices till they are dis* NOTE 1. It is contrary to the usage of
the denomination for ministers to assist in
the organization of a church composed of
disaffected members, within the limits ofanother church which is in good standing in
the denomination.
NOTE 2. When individuals are so situated
that it is inconvenient for them to enjoy ordinary church privileges, they become connected with some church as a branch, maintaining separate prayer, conference meetings, &c




rzEE-WILL BAPTIST CONNEXION. 11
nissed by the church or removed by
leath.'ECTION III. GOVERNMENT OF THE
CHURCH.
Every Free-will Baptist church
is an independent body so far as it reates to its own government, the transaction of its own business, the choice
)f its officers, and the discipline of its
members.
SECTION IV. ON RECEIVING AND
DISMISSING MEMBERS.
All persons who become members
)f the church are received by a
unanimous vote. On making a protession of religion, the candidate is
required to give satisfactory evidence
>f having experienced a change of
heart by the Spirit of God; and
must receive the ordinance of baptism. Persons who are members of other evangelical churches, and who have
been baptized, are received by vote, on
presenting a letter of commendation
from the churches to which they belong.




12       UBTSAGES OF THE
The hand of fellowship is given to all
wyho join the church by the pastor, or
by some ordained minister of' the denomination, when the church has no
pastor.
2. It is contrary to F. W. Baptist
usages for any church to receive an
individual who has been expelled from'
a sister church, unless satistaction shall
first be made to the church from whichl
such individual has been expelled.
3. It is also considered improper to
receive a member who has been expelled from a church of any otheri
evangelical denomination, until suitable reparation has been made by suchi
member.
4. VWhen a nmember in good standing removes from  the limits of the!
church to which he belongs, or wishes!
to unite with another evangelical denomination, he applies to the church}
for a letter of commendation, which is,
given by a vote of the church. Whena
said church is duly notified of his connection with another church, he is no,
longer considered a member of the for!




FREE-WILL BAPTIST CONNEXION. 1.3
mer. This notice is given by the clerk
of the church with which said member
unites.*
SECTION V. MIEETINGS OF THE
CHURCH.
1. Every well regulated church has
a pastor and maintains the public worship of God on the Sabbath.
2. A regular monthly conference is
usually established in each church, at
which the several members, when practicable, are expected to be present and
speak to each other of their religious
exercises, and renew their coveIant
with God and each other.
3. A church meeting for the transaction of business is appointed to be
holden at such stated times as the
church may deem advisable. Special
meetings are held as occasion requires.
4. In many churches classes are or* NOTE. It is considered contrary to our
usages for members to receive letters of dismission or commendation unless they intend
to connect themselves with another evangelical church.




14         USAGES Of TUB
ganized, composed of church members
and others, and led by such brethren
as have been appointed by the church
or chosen by the class for the purpose.
These meetings are usually held weekly, and are free for any person to attend. All members present are requested to give an account of their religious enjoyment, &c., anxious persons are conversed with by the classleader and prayed for. These classes
are usually reported at the church
meeting by the class-leaders.
5. A meeting for prayer andconference is generally held in each church,
once a week or oftener, in which any
Christian or any inquirer for salvation
has liberty to speak or pray.
6. The church usually partake of
the Lord's Supper once in two months,
or oftener.*
* NOTE. The following vote was passed
by the General Conference in 1847, viz.:
" It is earnestly recommended by the Thirteenth General Conference of the Free-will
Baptists that the churches of our denomination celebrate the Lord's Supper once a
month where it is practicable."




FRnE-WILL BAPTIST CONNEXION. 15
SECTION VI. CONNECTION OF THE
CHURCH   WITH    THE  QUARTERJY
MEEETING.
1. Every church in order to be connected with the Free-will Baptist denomination must become a member of
some Q. M. in the denomination. The
objects for which churches unite together in a Q. M. are union, strength
and mutual aid, that they may thereby
be better prepared to glorify God, advance truth, and benefit the world.
2. A church becomes a member of
a Q. M. by presenting a written application for membership and receiving a
vote of the Q. M.
3. The church elects delegates to
attend each session of the Q. M., and
reports its religious state by letter, as
required by the Constitution of the Qo
M. to which the church belongs. The
report containing the annual statistics
is made to the first session of the Q.
M. after the first Sabbath in April.
See form of Report, Chap. VI. Sec.
V. Art. 7.
9




16        USAGES OF THE
SECTIpN VII. THE MINISTRY.
1. The pastor of each church is expected to become a member of the
church of which he is pastor, unless he should have the pastoral charge
of more than one church at the same
time, in which case he should be a
member of one of those churches,
2. When a church obtains an evidence that one of their members is called of the Lord to preach the gospel,
they request the Q. M. to examine him
in relation to his piety, qualifications,
call to the ministry, and, if they judge
expedient, to give him a license to
preach.
3. A church desiring the ordination
of one of their members who has been
previously licensed, either request the
Q. M. to send them a council or select
one themselves. The council, on gaining evidence that his qualifications are
such as the Scriptures require for the
work of the ministry, ordain him by
the imposition of hands with prayer,
giving him a charge and the right hand
of fellowship.




FREE-WILL BAPTIST CONNEXION. 17
4. When a minister of another denomination wishes to unite with the
Free-will Baptists, he makes his request to a church. If the church on
examination are satisfied, they call a
council of ministers to sit with them
for further examination; and if he is
approved by the council, he is admitted as a member of the church.5. When a minister in good standing makes a request for a letter to
unite with another denomination, the
church call a council of ministers, who
in the presence of the church, inquire
into the reasons for his request; and
in case he still urges it, and his Christian character is good and his doctrine
is not heretical, the church give him a
letter of dismission.
6. It is the duty of every church
that engages the services of a preacher,
to give him  seasonable and suitable
compensation.
In such cases, if the minister has been
regularly ordained by an evangelical denomination, usually his ordination is considered
valid by Free-will Baptists.




18       IMAGES OF THE
7. No minister is considered a member of the denomination unless he is a
member of some church.
SECTION   VIII. DISCIPLINFE  OF
THE CHURCH.
1. In all cases of private offence,
that is, when one member is grieved
with another on account of some unchristian conduct which is not publicly
known, it is the duty of the aggrieved
party to pursue the directions given by
our Lord in Mat. 18:15, &c.
2. When a member commits a public transgression-openly reproaches
the cause of religion-violates  his
covenant obligations, or when there
are reports publicly circulated unfavorable to the Christian character of any
member, the church, to which such
member belongs, through a committee
or otherwise, immediately calls the offender to an account,-examines the
nature of the offence, or inquires into
the character of the report, and if such
member on being found guilty does not
give satisfactory evidence of true pen



IFEE-WILL BAPTIST CONNEXION. 19
itence, after suitable discipline, he is
excluded from the church.
3. When a minister or any other
member commits an offence in the vicinity of a church to which he does not
belong, said church gives notice to the
church of which he is a member, and
the labor is commenced and ended in
his own church.
4. When a trial exists in a church
with a pastor or an ordained preacher,
the church have the same right to discipline him as they have to discipline
a private member. But in all cases of
discipline with a minister, in which his
Christian or ministerial character is
likely to be affected, and when the
trial is likely to result in his exclusion
from the church, a council should be
called to examine the case and give advice before the affair is finally concluded.
5. A minister who has been excluded for licentiousness should never be
restored to the ministry again.
6. When a member declares his independence of the church and refuses
to submit to gospel discipline, suit



20         USAGES OF THE
able efforts to reclaim him being unsuccessful, he should be excluded for disorderly walk.
7. In all difficult cases of discipline,
a church has the right to call a council,
or to apply to the Q. M. of which it
is a member for a council, to assist them
and give advice; but no council or Q.
M. can reverse  the decisions of a
church, or compel them against their
wishes to retain a minister or a member in the church.
8. It is very desirable to have a
unanimous vote in all the transactions
of the church; but when this cannot be
obtained, the decisions, (except in the
reception of members,) are made by a
majority of the members present, and
it is considered the duty of the minority to submit; or, if any considerable
minority regard the doings of the majority as unscriptural, and the majority
refuse to call a mutual council, the minority may present their trial with said
church to the Q. M. of which the
church is a member, and the Q. M. can
take such action as they think advisable.




RiE -WILL BAPTIST CONNEXIoN. 21
9. If a church neglect to exercise
gospel discipline, offending members
pass without admonition, and the complaints of the aggrieved are unheeded,
those members who keep their covenant may commence discipline with the
church for violating their covenant obligation.  If their efforts prove unsuccessful, they can present to the Q. M.
a request for assistance.
10. The minority of a church cannot consistently be approbated in withdrawing from the majority and forming
a distinct organization, without the consent and co-operation of the Q. M. to
which the church belongs.
11. When the majority of a church,
connected with a Q. M. in regular
standing in the denomination, comes to
the conclusion to dissolve their connection with the Q. M., and consequently with the denomination, while at
the same time a minority wish to adhere
to their original organization, and to
retain and maintain their standing as a
Free-will Baptist church, it becomes
the right and duty of such Q. M. to




22         USAGES OW THE
recognize such minority by their request, as the original church.*
CHAPTER IL
QUARTERLY IEETINGS.
SECTION I. ORGANIZATION.
When two or more churches, not
being situated within the limits of a Q.
M., desire to associate in connection
with the Free-will Baptist denomination, they may make application to a
Quarterly or Yearly Meeting for a
council, or they may select a council,
to meet with delegates from   these
churches, to consult upon the expediency of organizing a Q. M. The council, on being assembled with the delegates, make a faithful examination in
* NOTE. During the time that an accusation against a member is entertained by the
church, such member is suspended from the
privileges of officiating as an officer, voting,
or receiving the Lord's Supper.




FREE-WILL BAPTIST CONNEXION. 23
regard to the order, sentiments, practice, fellowship and ability of these
churches. If the examination prove
satisfactory and the council are of the
opinion that it will be for the interest
of the cause of Christ to form these
churches into a Q. M., they proceed
to organize as follows:
1. A constitution for the government and regulation of the Q. M. is prepared, presented and adopted by the
delegates in behalf of the churches
which they represent."
2. The delegates then arise and
unite hands and agree in behalf of the
churches to associate as a Q. M. for
their mutual benefit, covenanting to
govern themselves in all things agreeably to the Holy Scriptures.
3. One of the council then gives
them the right hand of fellowship ac* This constitution should be prepared by
ajoint committee from all the churches which
propose to unite in the Q. M., and be laid before the several churches and approved by
them previous to the meeting for the organization of the Q. M.




24         USAGES O' THE
knowledging them as a Q. M. properly
constituted according to the usages of
the Free-will Baptist denomination.
4. A consecrating prayer is then offered and a song of praise to the great
Head of the Church.
5. The Q. M. then proceeds to the
choice of the officers which are specified in the Constitution-the chairman
of the council presiding till the officers
are chosen.
6. By a vote of the Q. M. the clerk
is instructed to prepare a written request for admission to membership into
some Yearly Meeting in the Free-will
Baptist connexion, and delegates are
chosen to present the epistle to the
Y. M.*
SECTION II. BUSINESS OF      THE
Q. M.
1. At each session, after the meet-:
S NOTE. The constitution of a Q. M. con-;
tains the name of the Q. M., specifies the
officers,-the time for holding its sessions.
and the number of delegates Which each'
churchlshould send to represent them in thel
Q.M.




PREE-WILL BAPTIST OONNEXION. 25
ing is organized, the written reports
and requests from the churches are received and read. New   churches are
received into membership when applications are made, and the examination
is satisfactory.*  Candidates for the
ministry are examined for license and
ordination when requests are made by
the churches.  Councils are appointed
as occasion requires. Ministers are
appointed occasionally, to visit and assist feeble churches. Resolutions on
moral and religious subjects are frequently discussed and adopted.
2. At the session next preceding
the session of the Y. [M. to which the
Q. M. belongs, delegates are chosen to
attend the Y. M., and a letter, containing the statistics of the Q. M. written
by the clerk, is forwarded by the delegates to the Y. J. [See form of report
x It is contrary to the usages of our denomination for a Q. M. to receive a church
which has been excluded fiom another Q. M.
for heresy or disorderly walk, unless that
church first give satisfaction to the Q. M.
from which it was excluded.




26        USAGES or THE
to Y. M. chap. VI. Sec. VI. Art. 3.]
3. The Q. M. sessions, which are
held once in three months, usually continue three days. The business is generally transacted on the first day in the
Q. M. conference, which is composed
of the delegates from the churches.
The Conferences usually sit with open
doors, and any brother has the privilege to take part in the discussions;
none, however, vote except the delegates. The last two days are generally devoted to public worship.
4. When a church in good standing
requests a dismission to unite with another Q. M., or with another evangelical denomination, a letter of dismission
and recommendation is given. Also,
when a number of churches in good
standing wish to be organized into a
new Q. M., they are dismissed as
above.
But it is contrary to the usages of
the denomination for any church to
dissolve its connection with the Q. M.
without the consent of said Q. M.




FREE-WILL BAPTIST CONNEXION. 27
SECTION III. DISCIPLINE OF THE
Q.M.
1. A Q. MI. cannot deprive a church
of its independent form of government
nor its right to discipline its own members, nor labor with individual members of churches as such; but, as the
church is a member of the Q. M., it has
the right to labor with the church as a
body, in case of unscriptural or disorderly walk, and may determine whether the church is worthy of its fellowship or not.
2. When a church neglects to report
itself to the Q. A. for two or three
terms in succession, the Q. M. inquires
into the cause of the neglect, and if
satisfactory reasons are not given, the
church is admonished.
3. When a church violates its covenant, becomes heretical, or corrupt in
practice, the Q. M., on being apprised
of the fact, investigates the matter, and
after suitable labor, if unsuccessful,
withdraws fellowship.
4. When a respectable minority of
a Q. M. are grieved with the proceed



28         USAGES OF THE
ings of the majority, it is their privilege to present the cause of their grief
to the Y. M. of which the Q. M. is a
memiber, for redress.
CHAPTER III.
YEARLYT   EETINGS.
SECTIoN I.   ORGANIZATION.
A Yearly Meeting is composed of
two or more Quarterly Mleetings, associated in the same manner as the
churches are in the formation of Q.
Ms.
The method of organizing a Yearly
Meeting is similar to that of a Quarterly Meeting. A council is called by
the Quarterly Meetings which desire
to unite in a Yearly Meeting. Delegates are chosen by the Q. M]s. to convene with the council. The councilf
make a faithful examination in relation to the organization, condition, sentiments, order, and fellowship of the Q.




FREE-WILL BAPTIST CONNEXION. 29
M. A constitution which has previously been approved by each Q. M. is
read and adopted by the delegates
present on behalf of their respective
Q. AIs. One of the council gives the
hand of fellowship to the delegates,
thereby acknowledging the Q. Ms.
which they represent, to be duly organized into a Y. M. A consecrating
prayer and a song of praise then follow.
2. The chairman of the council presiding, the conference then proceed to
the choice of the officers specified in
the constitution.
3. By a vote of the Y. M. the clerk
is instructed to prepare a written request to the General Conference for
admission into that body, which is forwarded by the delegates of that Y. M.
to the next session of the General
Conference.
SECTION II. BUSINESS OF THE
YEARLY MEETING.
1. At each session of the Yearly
Meeting, letters containing reports of




30        USAGES OF THE
the state of religion and the statistics
of the Q. Ms. are received and read;
also, requests from the Q. Ms. for advice, &c., are received and acted upon;
councils and committees are appointed
to assist in adjusting trials in Q. Ms.
when necessary. New Q. Ms. are received when application is made and
examination is satisfactory. Resolutions on moral and religious subjects
are discussed, and such general measures adopted for the advancement of
the benevolent enterprises, the spread
of the gospel, and the promotion of
order and holiness among the churches, as appear to be expedient.
2. At each session next preceding a
session of the General Conference, delegates are chosen to represent the Y.
M. in said conference. At this session
also, the clerk prepares a letter to the
General Conference. [See form of
letter to the General Conference, Chap.
VI. Sec. VII.]
3. The sessions of the Yearly Meeting usually continue three days, and
are conducted in a manner similar to




RBEE-WILL BAPTIST CONNEXION. 31
Q. Ms. The Conference for business
is composed of delegates from  the Q.
Ms. [See Ch. II. Sec. I. Art. 3.]
4. When a Q. Mo in good standing
requests a letter to join another Y. M.,
a letter of dismission is given. But
it is contrary to the usages of the denomination for a Q. M. to dissolve its
connection with the Y. M. without the
consent of said Y. M.
SECTION III. DISCIPLINE OF THE
Y. M.
i. Every Y. M. has the same right
to discipline the Q. Ms. of which it is
composed, as a Q. M. has to discipline
the churches which belong to it, and
for the same reasons. The Y. M. cannot reverse the decisions of a Q. Mo
nor labor with individual churches, but
it can labor with the Q. M. as a body
in case the Q. M. pursues an unscriptural or disorderly course.
2. When a Q. M. neglects to report
itself, or when it becomes heretical, or
corrupt in practice, the Y. M. pursues
the same course with it that a Q. B.
does with a disorderly church.
10




32        USAGES 01 THE
3. When a respectable minority of
a Y. M. are grieved with the majority,
it is their privilege to present their
complaint to the General Conference,
with a request for assistance.
CHAPTER IV.
GENERAL CONFERENCE,
SECTION I. DESIGN OF THE GENERAL CONFERENCE.
1. The General Conference is designed to  comprise all the Yearly
Meetings in the Free-will Baptist denomination in North America, and
to complete the organization of the
connexion-to consolidate the body by
harmonizing its different parts, keeping a common interest in view, and
producing unity of sentiment and discipline-to concentrate its strength in the
common cause of the Redeemer, and
by a fraternal interchange of views




FREE-WILL BAPTIST CONNEXION. 33
among its members, to promote a
growth in grace, and a knowledge of
gospel truth.
2. The General Conference sustains
the same relation to the Y. Ms. as Y.
Ms. do to the Q. Ms., or Q. Ms. to
the churches of which they are composed.
3. This body was organized in 1827*
In 1841, it adopted the following Constitution and By-Laws, by which it is
governed.
SECTION II. CONSTITUTION AND
BY-LAws oF THE GENERAL CONFERENCE.
Article 1. This Conference shall be
called the General Conference of the
Free-will Baptist Connexion in North
America; and shall be composed of
delegates chosen from Yearly Meetings of said connexion, which Yearly
Meetings shall have been recognized as
such by the Conference in the manner
mentioned in the 2d article of this
Constitution.
Art. 2. Any Yearly Meeting may




34        USAGES OP THE
be received as a body into this Conference by vote of three-fourths of the
members present at any regular session. It shall be the duty of Yearly
Meetings themselves to report by delegation and letter to each session of
Conference, giving in their letters their
statistics.
Art. 3. Each Yearly Meeting belonging to this Conference shall be entitled to representation by one delegate;
and every Yearly Meeting, whose
church communicants amount to one
thousand five hundred, to two delegates, and one additional delegate to
each additional thousand church members.
Art. 4. The stated sessions of this
Conference shall be held once in two
years, to commence on the 1st Wednesday in Oct. at 10 o'clock, A. M.,
the place for each session to be designated by the session next preceding, or
by a committee appointed by such preceding session for that purpose. Extra
sessions may be appointed, or the time
between sessions lengthened, by a vote




FREE-WILL BAPTIST CONNEXION. 35
of two thirds of the members present
at any session of Conference.
Art. 5. The officers of this Conference shall consist of a standing clerk,
who shall retain his office until he resigns or another be chosen to fill his
place-a moderator, assistant moderator, and assistant clerks, to be chosen
at each session. Said officers to be
chosen by ballot, or by nomination of
a committee appointed for that purpose.
Art. 6. It shall be the duty of the
standing clerk to keep a record of the
doings of the Conference. It shall be
the duty of the moderator to preside
in the sessions of the Conference. It
shall be the duty of the assistant officers to perform the duties usually devolving upon such officerso
Art. 7. It shall be the duty of the
Conference to receive and act upon
communications from the Yearly Meetings properly belonging to this bodyto exercise supervision over the Printing establishment, and to consult for




36        USAGES OF THE
the interests of religion in the Freewill Baptist denomination.
Art. 8. The Conference shall have
the right to discipline, and, if necessary, exclude such Yearly Meetings
and other associations as may be connected with it; but in no case shall it
have power to reverse or change the
decisions of churches, Quarterly or
Yearly Meetings, or any other religious bodies.
Art. 9. This Conference may make
such By-Lawv and Regulations, not
repugnant to this Constitution, as it
may deem necessary.
Art. 10. This Constitution may be
amended at any regular session of this
Conference by vote of two thirds of
the members present, provided such
amendment has been proposed at a
previous  session, published in the
Minutes of that session, and approved
by at least three-fourths of the Y. Ms.
belonging to the Conference.
[The above instrument having been
accepted by three-fourths of the Yearly
Meetings, was acknowledged as the




PREB-WILL BAPTIST CONNEXION. 37
Constitution of the General Conference
of the   Free-will Baptist connexion
at the eleventh session of that body,
held in 1841.]
BY-LAWS.
Art. 1. Each session of this Conference
shall be called to order by the standing clerk
when present, and in his absence by the member having seniority of years.
Art. 2. Each session and adjourned sitting
of the Conference shall be opened and closed by prayer.
Art. 3. Twenty members shall be required
to constitute a quorum to transact any business of this Conference. But any less number may adjourn from time to time.
Art. 4. After the opening of each session
of this Conference, a chairman shall be appointed, and a committee of not less than
three persons shall be chosen to examine credentials for membership in the Conference.
After the report of this committee and enrollment of members present, the Conference
shall proceed to the election of moderator
and to the transaction of other business.
Art. 5. At each session of this Conference, standing committees shall be appointed
on such subjects as the following: Printing
Establishment —Education —Sabbath Schools
— Temperance —Ministry —Slavery — Missions
— Correspondence-MoralReform —and Popery. All petitions and communications on




38          USAGES OF THE
particular subjects shall be referred to their
appropriate committees. Special committees
may be appointed at the pleasure of the
Conference.
Art. 6. This Conference may hold correspondence by messenger or otherwise with
other religious bodies as it may deem advisable.
Art. 7. This Conference shall sit with open
doors except when it may go into committee
of the whole.
Art. 8. Any person not a member of this
Conference may be allowed to take part in
its discussions by obtaining permission of the
Conference.
Art. 9. It shall be the duty of the standing
clerk to furnish each session of the Conference with a book of records containing the
doings of its previous sessions.
Art. 10. The Conference may commence
and close its sessions at the time it shall determine at each session.
Art. 11. It shall be the duty of all the
members of this Conference to be present at
the time appointed for each sitting, and any
one wishing to retire while Conference is in
sitting shall first obtain leave of the moderator.
Art. 12. No member shall absent himself
from Conference during its sessions without
first obtaining permission from the Conference.
Art. 13. Every member wishing to speak




FREE-WILL BAPTIST CONNEXION. 39
in Conference shall first address the moderator.
Art. 14. No person shall be allowed to
speak more than ten minutes at any one time,
normore than twice on any subject, without
leave of Conference.
Art. 15. No debate shallbe allowed on any
motion except the same be submitted in writing and seconded by a member of Conference.
Art. 16. No whispering shall be allowed
during the sittings of Conference without
leave of the moderator; but all the members
shall pay strict attention to the business of
Conference.
Art. 17. No person shall be allowed to
nominate more than one member on any
committee whatever, provided the brother
nominated be elected.
Art. 18. The yeas and nays may be taken
on any question before the Conference by request of one fifth of the members present.
Art. 19. The Constitution and By-Laws of
this Conference shall be read at each session
near its commencement.
CHAPTER V.
MIINISTERS' CONFERENCES.
These conferences are composed of
ministers in the same    Quarterly or




40         USAGES OF THE
Yearly Meeting who associate for mutual benefit, and the interests of Zion.
Their meetings are held occasionally
as circumstances require.
1. The subjects which are generally
discussed in these Conferences, are as
follows:
(1) The best methods for promoting
the interests of pure religion.
(2) The evils which exist among
us, and the manner in which they
should be removed.
(3) The unity of the ministry in
doctrine and discipline.
(4) The state of Christian fellowship in the ministry.
(5) The manner and the places in
which the ministry may best employ
their time and devote their services.
(6) The meaning of certain passages of Scripture.
2. The members of these Conferences consider themselves under each
other's particular care, and that it is
their duty to watch over, admonish,
rebuke, and exhort one another with
all long suffering and diligence.




FREE-WILL BAPTIST CONNEXION. 41
3. If at any time a Conference ascertains a case of' immoral conduct, or
heresy of sentiment in any one of its
members, it reports the same to the
church of which he is a member.
4. These Conferences are usually
governed by such Constitution and ByLaws as the members are disposed to
adopt, not repugnant to the general
polity of the Free-will Baptist denomination.
CHAPTER VI.
FORIS.
SECTION I. CONFESSION OF FAITH*
AND CHURCH COVENANT.
ARTICLE 1.    Inspiration of the
Scriptures.  We believe that the
Scriptures of the Old and New Testaments are given by inspiration of
God.' This confession of faith contains a summary of the doctrines of F. W. Baptists. Every church is of course at liberty to adopt the
whole, or such parts of it as they think
best.




42        USAGES OF THE
Art. 2.   One God. We believe
that there is one only living and true
God, the self-existent author of all be-l
ings, infinite in all his attributes.
Art. 3.  One Savior. We believe'
that there is one mediator between
God and man, the Lord Jesus Christ,
who, in his character as a Savior, possessed a human nature which was truly
man, and a divine nature which was
truly God.
Art. 4. The Holy Spirit. We believe in the personality of the Holy'
Spirit, the reprover of the world, and
the Comforter of the saints, who possesses all the attributes of God.
Art. 5. The Trinity. We believe
that the Father, Son and Holy Spirit,l
are one God; the same in essence,
power and glory.
Art. 6. Purposes and Providences oj
God. We believe the purposes of God
are eternal and immutable; that He'
created all things for his own glory;
and that his providence and government are universal, wise, and holy.
Art. 7. Man's Original State and




FREE-WILL BAPTIST CONNEXION. 43
Fall. We believe that man was created pure and upright; but, by their own
transgression, our first parents fell from
their original state of rectitude into a
state of condemnation, and in consequence of their fall, their posterity inherit propensities to evil-possess a
carnal mind, which is enmity against
God; and that those propensities are
strengthened by indulgence; and none
who come to years of discretion can
enjoy God's favor or truly love God
without regeneration, or a new heart,
which is produced by Divine agency.
Art. 8.  The Atonement. We believe that Christ by his sufferings and
death has made an atonement for every individual of the human family
without distinction of persons, which
atonement is as full and as free for every one as for any one, and that through
this atonement is the only way of salvation.
Art. 9. Salvation by Grace. We
believe that no man can come unto
Christ except the Father draw him by
his Spirit, and that no man can come




44        USAGES OF THE
unto the Father but by Christ; that!
the gift of the Holy Spirit and the!
atonement of Christ are entirely of
grace-therefore, by grace are we saved.
Art. 10.  Election.  We believe
that God has not fixed the future state
of mankind by any unconditional decree, but determined from all eternity to
save those whom he foresaw would comply with the conditions of salvation;
and that this is the only election to salvation which is taught in the Bible.
Art. 11. Salvation practicable. We
believe that God wills the salvation of
all men, that the gospel invites all, that
the Holy Spirit enables all to accept
salvation, and that whosoever will
may take the water of life freely.
Art. 12. Freedom of the WiZl. We
believe that the will of man is free, irresistibly controlled by no other power, it being a self-controlling powerthat by the exercise of this faculty, man
yields to the motives which God places
before him, seeks regenerating grace,




FREE-WILL BAPTIST CONNEXION. 45
and secures eternal life, or rejects these
motives and perishes.
Art. 13.  Conditions of Salvation.
We believe that repentance and active
faith in Jesus Christ and his atonement
must be exercised by all those who
have committed actual sins, in order to
secure to them the benefits of that
atonement, the regenerating influence
of God's grace, and eternal life.
Art. 14. Perseverance. We believe
that only such believers as persevere
in a life of holiness unto the end, will
be eternally saved.
Art. 15. The Sabbath. We believe
that the Christian Sabbath is a divine
institution, and should be observed by
abstaining from all sinful amusements
and secular business, and devoted to
the worship of God.
Art. 16.  Ordinances of thle gospel.
We believe that baptism or the immersion of believers in water, and the sacrament of the Lord's supper, are ordinances to be perpetuated in the church
and administered to all true believers.
Art. 17. The Resurrection andJzudg




46        USAGES OF THE
ment. We believe in the second coming
of Christ to judge the world, when the
dead will be raised, and the righteous
received into eternal felicity, and the
wicked banished eternally from the
presence of God, into everlasting suffering.
COVENANT.
Sincerely believing that it is the
duty of all who love our God and Savior to unite with the visible church
of Christ, and believing that we have
earnestly sought and obtained the regenerating influences of divine grace
through Jesus Christ, and having renounced the world and the things of
the world, and having been buried with
Christ in baptism, and having adopted
the foregoing as our Confession of
Faith,
We do now solemnly covenant before God, that we will strive by his assisting grace to exemplify our confession by a practice which shall correspond to all which we have above professed. And we do now give ourselves publicly and renewedly to God,




E     IRD-WILL BAPTIST CONNEXION. 47
to love and serve him till death-and to
his people, to live together with them
in brotherly love and union. And we
do solemnly covenant that we will exercise a mutual Christian care and
watchfulness over each other, and will
faithfully labor for the promotion of
each other's spiritual welfare by fervent prayer, faithful admonitions, and
affectionate rebukes, if necessary-will
endeavor to restore the erring in
the spirit Df meekness, and labor together by prayer, precept, and example, for the salvation of sinners.
We do covenant that we will contribute of our substance for the support of
a faithful ministry among us, and for all
other necessary means of grace, and will
be benevolent to the needy, and espec
ially to the poor of our own church,
and we will, as far as we are able, attend
upon the public worship of God and
the stated meetings of the church, and
will labor for its prosperity and upbuilding in the most holy faith; and
will not forsake it in adversity, but
will bear each other's burdens and so
1




48        USAGES OF THE
fulfil the law of Christ. We will constantly maintain secret and family devotion, and religiously instruct those
under our care, and will cordially cooperate with those who minister to us
in holy things, and will esteem them
highly in love for their work's sake.
We covenant that we will not traffic
in, nor use intoxicating drinks, as a
beverage, and that we will sustain the
other benevolent enterprises of the day,
as Missions, Sabbath Schools, Moral
Reform, Anti-Slavery, Education, and
all others which, in the use of holy
means, tend to the glory of God and
the welfare of man.
We covenant and agree that we will
love all those who love our Lord Jesus
Christ; that we will avoid all vain extravagance and sinful conformity to the
world, and will abstain from all sinful
amusements, as theatres, dances, gambling, and from all vain festivals; and
will refrain from all unchaste and profane conversation, and from the reading of wicked and corrupting publications. We will walk circumspectly




FREE-WILL BAPTIST CONNEXION. 49
towards those who are without, that
the cause of God may not be reproached on our acconnt.
And may the God of peace sanctify
us wholly, and preserve us blameless
to the coming of our Lord Jesus Christ,
to join the glorified around the throne
of God, in ascribing blessing, and honor, and glory and power, unto him that
sitteth on the throne, and unto the
Lamb forever and ever. Amen.
SECTION II. LETTER OF DISMIISSION
M   -, N. H. —185-9
THIS CERTIFIES THAT     -
is a regular member of the --
FREE-WILL BAPTIST CHURCH in 
- in good standing, and as such,
we commend -      to the fellowship of
God's people; and when we are informed that --   has united with some other evangelical church, we shall consider
- regularly dismissed from this church.
In behalf of the -   Free-will Baptist church in ----.
---    PASTOR.
-  -   Clerk.




50        USAGES OF TIHE
SECTION III. CE RTIFICATE OF LICENSE.
THIS CERTIFIES   that the bearer, -   —, of the town of --
--—, county of --- State
of ---, being a member
in good standing of the --    Freewill Baptist church in said --—,
has this day received license to preach
the gospel for one year, and is hereby
commended to the fellowship of the
saints.
In behalf of the Q. MI.
(Signed), Clerk.
(Date)
SECTION IV. CERTIFICATE OF ORDINATION.
This certifies that the bearer, ----
---—, of the town of ------
county of -- S-, State of —
-----—, a regular member of the
-     Free-will Baptist church in said
------, has this day been publicly
set apart to the work of the ministry,
by prayer and the imposition of hands,
according to the usage of the Free-will




FREE-WILL BAPTIST CONNEXION. 51
Baptist denomination, and is hereby
authorized to preach the gospel and
administer its ordinances, wherever
God in his providence may call him.
~   ~" " --- "l Ordainin g
(Signed)           }   Concil.
(Date)
SECTION V.    EPISTLE   FROM  A
CHURCH TO A Q. M.
A report from a church to a Q. M.
among other things usually embraces
the following: —
1. An account of the state of religion.
2. The state of union in the church.
3. The degree of interest in public
and social meetings.
4. The condition of the Sabbath
school and the interest manifested in
missions, and other benevolent enterprises.
5. Any request or petition from a
church for a council, the examination
of a minister, or for the next Q. M.,
&c.
6. Names of delegates.




52        USAGES OF THE
The letter to the next session of
the Q. M. after the first Sabbath in
April should contain the statistics of
the church, as follows: —
1. The number of members added
by baptism during the preceding year,
ending on the first Sabbath in April.
2. The number added by letter during
the same time. 3. The number dismissed.  4. The number excluded.
5. The number died. 6. The present
number in good standing. 7. The names
of the ministers who are members of the
church, and whether they are licensed
or ordained.
SECTION VI. EPISTLE FROM A Q.
M. TO A Y. M.
A letter from a Q. M. to a Y. M.
usually embraces the following particulars.
1. The general state of religion and
accounts of revivals if any have occurred during the preceding year.
2. The state of the Sabbath schools
in the churches of the Q. M. and the
interest manifested in the great moral
questions.




PREE-WILL BAPTIST CONNEXION. 53
3. Statistics of the Q. M. in the following form:*
Namuesof    ll              - |  17,  |
Boston,  25120 13 3 2  150 1[ 2 2 2
Lowell   401720 1 24  422   1 ]  1
Roxbury, 30 12 5   3  142     1,1
Lawrnce 23 19    3     60     1
Total, 4  1 1181691381 71291  7741 11 3j 51 41100
4. The number of churches which
have been added to the Q. M. during
the preceding year, and the number
which have been dismissed and excluded from it.
5. Names of the delegates to the Y.
M.
6. Questions. petitions and requests.
e It is desirable that the annual statistics
of the entire denomination should be made
to the same date, that they may correspond.
We would therefore earnestly recommend
that all statistical returns from year to year,
for Q. Ms. and the Register, be computed to
the second week in April.
Conmmittee of Revision.




54         USAGES OF TISECTION VII. EPISTLE FROM A
Y. M1. TO THE GENERAL CONFERENCE.
1. This epistle takes up in similar order the same topics which are embraced in the epistles to the smaller
bodies, treating upon the changes which
have taken place in the Y. M. since
the preceding session of the General
Conference, the statistics, embracing
the alterations of the three years which
have intervened between the second
week in April of the year in which the
preceding Conference was held, and the
same date in the year in which the returns are made, in the following form:
-'0
te-    _
i D. _ a |' t  _ ='  _ a G  -  -  -.1848 I ]20  0  6  20  2  3 1  1  2 1 4  5 
1849  24(  ICO  47  60( l( ]  I  110  14
1 850  360  120  5i,  20 1416  2 15  20
7201  uOi 104  1oU1{2618301; 38121  39




FREE-WILL BAPTIST CONNEXION. 55
2. To this report is added the number
and names of the Q. Ms., the whole
number of churches, members, Elders
and Licentiates in the Y. M. at the
date of the last returns. If any Q. Ms.
have been added, dismissed or excluded, or lost their visibility, such fact
is included in the report.
3. Names of delegates to the General Conference.
SECTION VIII. QUARTERLY MiEETING CONSTITUTION.
Article 1. This Quarterly /Meeting
shall be called the
and shall be composed of such consistent, well regulated Free-will Baptist
churches as shall unite in this compact,
and agree to this constitution.
2. The acting members of the Conference of this Q M. shall be such as
are chosen by the several churches of
which the Q. 3M. is composed to represent them in Q. M. Conference, every
church being entitled to one delegate,
every church containing fifty members
to two delegates, and one additional




56        USAGES OP THE
delegate for every additional twentyfive members.
3. The officers of this Q. M. shall
be a Moderator, who shall be chosen at
every quarterly session, and a Clerk
and a Treasurer, who shall be standing
officers of the Q. M., all of whom shall
be expected to discharge such duties
as usually devolve on such officers.
4. Any regularly organized Freewill Baptist church, maintaining gospel
order, agreeing with the denomination
in doctrines and practice, and in favor
of the benevolent enterprises, as Sabbath Schools, Missions, Temperance,
Abolition of Slavery, Education, &c.,
may be received into this Q. M. on application by a vote of the Conference
to which such application is made or
referred.
5. This Q. M. shall have power to
discipline its churches for unchristian
conduct, a want of conformity to gospel order, or a violation of the conditions of this compact, and expel them
in case of unsuccessful labor; to license
and ordain as ministers such as give




FREE-WILL BAPTIST CONNEXION. 57
evidence of being qualified and called
of God, by request of churches to which
such persons belong,-to settle such
questions of discipline and doctrine as
the churches may refer to them, and
transact such other business as may be
necessary for the benefit of the cause
of God, consistent with the liberty and
independence of the churches-accordant with the usages of the Free-will
Baptist denomination, and not repugnant to the regulations of the Yearly
Meeting with which this Q. M. may
be connected, and to make any by-laws
necessary to its regulation, not repugnant to this constitution.
6. The sessions of this Q. 3/1. shall
be on the
when it shall be the duty of all the
churches of which it is composed to
represent themselves by letter and by
delegates.
7. This Constitution may be altered
or amended by a vote of any session of
the Q. M., notice of such intended alteration having been given at a previous
session of the conference.




58         USAGES OF THE
SECTION IX. YEARLY      iEETING
CONSTITUTION.
1. This Yearly Meeting shall be
called the
and shall be composed of such regularly organized and well disciplined Freewill Baptist Quarterly Meetings, conveniently  located, as may embody
themselves under this constitution.
2. The Conference of this Yearly
Meeting shall consist of delegates from
the several  Quarterly Meetings of
which it is composed, every Q. M. being entitled to one delegate, every Q.
1M. containing five hundred members
to two delegates, and one additional
delegate for every additional five hundred members.
3. The officers of this Y. M. shall
be a standing Clerk and Treasurer;
and a Moderator, to be chosen at every
session of the Y. AM., with such assistants as may be found necessary.
4. Any consistent, well organized
and well regulated Free-will Baptist
Quarterly Meeting, composed of such
churches as conform to the usages and




FREE-WILL BAPTIST CONNEXION. 59
adopt the doctrines of the Free-will
Baptist denomination, as published in
the Treatise on their Faith and in the
minutes of the sessions of the General
Conference, and is in fay.?v of all the
benevolent enterprises in which the
denomination are engaged, may at any
time, on application, by a vote of this
Y. M. become a member thereof.
5. This Yearly Meeting shall have
power to discipline the Quarterly Meetings of which it is composed, and to exclude them for disorderly walk, if labor
proves unsuccessful; but in no case to
reverse their decisions nor interfere
with any of their internal regulations.
6. The sessions of this Yearly Meeting shall be held on, at which time it shall be
the duty of the Quarterly Meetings of
which the Y. 1. is composed to represent themselves by delegates, and report their standing and prospects and
statistics by letter: and at which time
the Yearly Meeting shall act upon such
questions and topics as may be refer



60   USAGES OF F B. CONNEXION.
red to them by their respective Quarterly Meetings, and transact such other
business, not repugnant to this constitution nor to the usages of the denomination, as in their judgment may forward
the cause of Christ and the interests of
the churches and Q. Ms. within the
limits of the Y. M.
7. This Y. M1I. shall have power to
adopt any regulations or by-laws, not
inconsistent with this Constitution,
which may be deemed essential to the
farther regulation of its sessions.
8. This Constitution may be altered
or amended by a vote of' the Y. M. at
any session, notice of such intended
alteration having been duly given and
recorded at any previous session.




INDEX.
PAGE.
ADVERTISEMENT..         3
INTRODUCT1ON...       7
1. Rise of the Free-will Baptists.  7
2. The Scriptures our only rule.  9
3. Reasons for publishing this work  13
CHAPTER I. Being and Attributes of God. 17
CHAP. II. Of Creation..       22
Primitive State and Fall of Man. 24
CHAP. II1. OF CHIST..   27
His Titles.....  28
His Attributes..    31
His Works.....  34
His Incarnation....    37
CHAP. IV. Holy Spirit...40
CHAP. V. Atonement and mediation of Christ 48
CHAP. VI. Gospel Call..       55
CHAP. VII. Repentance... 59
CHAP. VIII. Faith...    62
CHAP. IX. Regeneration...65
CHAP. X. Justification and Sanctification  67
CHAP. XI. Perseverance...72
CHAP. XII. The Sabbath..    76
CHAP. XIII. THE CHURCH...78
Officers of the church..    O
Ordinances of the church... 91
Duties of the church..    97
CHAP. XIV. Death... 105
CHAP. XV. The Resurrection..   107
CHAP. XVI. The General Judgment. 110
USAGES OF THE F. W. BAPTIST CONNEXION.
Preface to the Revised Edition.   iii
Preface to the First Edition.. v




62                INDEX.
CHAP. I. THE CHURCH. SECTION I. Organization                                  7
Sec. II. Oflicers of the church..    10
Sec. III. Governmentof the church.    11
Sec. IV. Receiving and dismisssiog members 11
Sec. V. Meetings of the Church           13
Sec. VI. Connection of the church with the
Q. M.                                  15
Sec. VII. Ministry in the church.     16
Sec. VIII. Discipline of' lie church.  18
CHAP. II. QUARTERLY tIEETINGS. Sec. I. Organization..        22
Sec. II. Busiless of the Q. M..       24
Sec. III. Discipline of the Q. M...  27
CHAP. III. YEARLY AMtETE'rIG. Sec. I. Organization.                        28
Sec. II. Business of the Y. M... 29
Sec. III. Discipline of the Y. M1.      31
CHAP. IV.   GENERAL   CONFERENCE. Sec. 1.
Design of the G. Conference..    32
Sec. II. Constitution and By-Laws.     33
CHAP. V. MINISTEIRS CONFERENCES.   39
CHAP. VI. FORMS. Sec. 1. Confession of faith-41
Church Covenant..46
Sec. II. Letter of Dismission.       49
Sec. 1II. Certificate of' License.     50
Sec. IV. Certificate of Ordination.    50
Sec. V. Epistle frlom a church to a Q. M.  51
Sec. VI. Epistle from a Q. M. to a Y. M.  52
Sec. Vii. Epistle from a Y. Ml. to G. Conference..                            54
Sec. VIII. Q. M. Constittion..  55
Sec. IX., Y. M. Constitution,.    58