only their minutes and circulars, with occasional sermons, were published. Af terward, for several years, Buzzell's Magazine, a Freewill Baptist Register, and other periodicals, were published; and occasionally such books were printed as the wants of the connexion demanded. For some twenty-two years last past the "Morning Star," the principal organ of the denomination, has made its weekly visits among them with an extensive circulation, and has accomplished for the cause a great amount of good. Though they regard the Holy Scriptures as their only rule of faith and practice, they have found it to their great advantage to publish, some years ago, a Treatise of their Faith, which combines, summarily, the doctrines and usages of the connection. Standard hymn-books, works on the Freedom of the Will, General Atonement, Divinity of Christ, Free Communion, Baptism, Ministry, etc., memoirs of Randall, Colby, Marks, etc., have been published, and a complete History of the Freewill Baptists is now printing; and there is lately issued from the press a theological volume, by the principal of their Biblical School. Works and authors, though not numerous, are increasing among them. Though the Freewill Baptist ministry generally are not so learned as it were desirable, many of them having to pick up much of their biblical knowledge as they preach, there is now in the ministry quite a number of liberally educated men, and this number is yearly increasing. They have one Biblical School and several flourishing academies; and it may be safely said, that their ministry is becoming better and better educated. The Freewill Baptists have arisen, essentially, by religious revivals; by conversions and accessions from such as were "without," rather than by secessions from other denominations. Protracted meetings, and their quarterly and yearly associations, have been blessed of God, as well as the ordinary means of grace. In 1841, about two and a half thousands of* Free Baptists in the State of New York united with them. The Freewill Baptists have never More generally known as Free Communion Baptists. See succeeding article. adopted a policy particularly calculated to increase their numbers. They would have numbered thousands of communicants more than they now do, but for their uncompromising anti-slavery position; having withdrawn connection some years since from four thousand in North Carolina on account of their being slave-holders; and having refused, on the same principle, to receive into the connection some twelve thousand from Kentucky and vicinity, who sent a delegation, four years since, to the General Conference for that purpose. As a denomination, they have no connection whatever with the horrid system of slavery; the General Conference, Yearly, and Quarterly Meetings, having taken a strong and decided antislavery ground. Thence the reason why there are no more Freewill Baptists in the slave-holding states. The General Baptists of England are in their sentiments and usages with us, and a correspondence and exchange of publications, have been carried on for many years; and their Foreign Missionaries, and ours, in Orissa, in part, co-operate together. Our connection have warmly espoused, and are zealously supporting, the various religious enterprises of the age. Finally-The Freewill Baptist denomination considers itself a humble branch of the great Christian Church, a lesser tribe of the true Israel of God; but purposes to do all it can for the salvation of immortal souls, and the extension of the Redeemer's kingdom among men. II. DOCTRINE AND USAGES. The Scriptures.-The Holy Scriptures, embracing the Old and New Testaments, were given by inspiration of God, and constitute the Christian's perfect rule of faith and practice. Of God.-There is only one true and living God, who is a spirit, self-existent, eternal, immutable, omnipresent, omniscient, omnipotent, independent, good, wise, just, and merciful; the creator, preserver, and governor of the universe; the redeemer, saviour, sanctifier, and judge of men; and the only proper object of divine worship: He exists in three persons, offices, distinctions or relations,-Father, Son, and Holy Ghost, which mode of ex- | again, born of the Spirit, passing from istence is above the understanding of finite death unto life. The soul is then justified with God. men. Of Christ.-The Son of God possesses all divine perfections, which is proven from his titles true God, great God, mighty God, God over all, etc.; his attributes: eternal, unchangeable, omniscient, etc., and from his works. He is the only incarnation of the Divine Being. Of the Holy Spirit.-He has the attributes of God ascribed to him in the Scriptures; is the sanctifier of the souls of men, and is the third person in the Godhead. Of Creation.-God created the world and all it contains for his own glory, and the enjoyment of his creatures; and the angels, to glorify and obey Him. Of man's primitive state, and his fall. -Our first parents were created in the image of God, holy and upright and free; but, by yielding to temptation, fell from that state, and all their posterity with them, they then being in Adam's loins; and the whole human family became exposed to temporal and eternal death. Of the Atonement.-As sin cannot be pardoned without a sacrifice, and the blood of beasts could never actually wash away sin, Christ gave himself a sacrifice for the sins of the world, and thus made salvation possible for all men. Through the redemption of Christ man is placed on a second state of trial; this second state so far differing from the first, that now men are naturally inclined to transgress the commands of God, and will not regain the image of God in holiness but through the atonement by the operation of the Holy Spirit. All who die short of the age of accountability are rendered sure of eternal life. Through the provisions of the atonement all are abilitated to repent of their sins and yield to God; the Gospel call is to all, the Spirit enlightens all, and men are agents capable of choosing or refusing. Regeneration is an instantaneous renovation of the soul by the Spirit of God, whereby the penitent sinner, believing in and giving all up for Christ, receives new life, and becomes a child of God. This change is preceded by true conviction, repentance of, and penitential sorrow for, sin; it is called in Scripture, being born Sanctification is a setting apart the soul and body for holy service, an entire consecration of all our ransomed powers to God; believers are to strive for this with all diligence. Perseverance.-As the regenerate are placed in a state of trial during life, their future obedience and final salvation are neither determined nor certain; it is however their duty and privilege to be steadfast in the truth, to grow in grace, persevere in holiness, and make their election sure. Immediately after death, men enter a state of happiness or misery, according to their character. At some future period, known only to God, there will be a resurrection both of the righteous and the wicked, when there will be a general judgment, when all will be judged according to the deeds done in the body; the righteous be admitted into eternal happiness, and the wicked assigned to eternal misery. These are the Freewill Baptist views of the principal points of Bible doctrine. The Church, Ordinances, Ministry.A Christian church is an assembly of persons who believe in Christ, and worship the true God agreeably to his word. In a more general sense, it signifies the whole body of real Christians throughout the world. The church being the body of Christ, none but the regenerate, who obey the gospel, are its real members. Believers are received into a particular church, on their giving evidence of faith, covenanting to walk according to the Christian rule, and being baptized. The ordinances of the church are two, Bap "Washing the Saint's feet.-At our fifth General Conference, held at Wilton, Me., in October, 1831, this subject was considered; and, after it had been harmoniously discussed, the following memorandum and agreement was made, viz: Whereas, the subject of washing the Saint's 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 indi tism and the Lord's Supper. Baptism is by unanimous vote, but may be excluded an immersion of the candidate in water, by vote of two-thirds. Churches hold in the name of the Father, and of the Son, monthly conferences, and report once in and of the Holy Spirit; the only proper three months to the Quarterly Meeting by candidate being one who gives evidence of letter and delegates. Though the New a change of heart. Communion is a Testament is their book of discipline, they solemn partaking of bread and wine in have usually written covenants. Some commemoration of the death and suffer- churches commune once in three months, ings of Christ. The Freewill Baptists are others once in two months, others monthly. free communionists, extending an invita- Quarterly Meetings are composed of tion to all members of regular standing in several churches, varying in number acany of the evangelical denominations. cording to circumstances. Their sessions The officers in the church are two, elders are four times a year, continuing two and and deacons. The duty of elders, bishops a half days. The members of a Quaror ministers, which office by either of these terly Meeting are ministers and such names includes pastors and evangelists, brethren as the churches may select. In is to preach, administer the ordinances, these associations, preachers are appointed and take the pastoral care of the church. to supply, in part, destitute churches, canMinisters are to consecrate themselves didates for the ministry examined and wholly to their calling, and to be sustained licensed, councils appointed to attend to by the churches. No grade is acknow-ordinations, &c. A Ministers' Conference ledged in the Christian ministry. The is held in connection with the Quarterly province of deacons is to attend to the Meeting. Yearly Meetings are constituted pecuniary concerns of the churches, assist of several Quarterly Meetings, associated the minister in church labors, supply the in the same manner as churches are in communion-table, bear the elements to the the formation of a Quarterly Meeting. communicants, and take the lead in social The Yearly Meetings do something at meetings when necessary. sustaining evangelists or itinerating minUsages of the Denomination.-Gov-isters; transact the relative business of ernment among the Freewill Baptists is the Quarterly Meetings, and adopt other not episcopal, but independent or residing measures for the spread of the gospel. in the churches. Each elects its own The General Conference is composed of pastor, exercises discipline over its own a delegation, most of which are ministers, members, and is not accountable to the from all the Yearly Meetings in the conQuarterly Meeting only as a church; that nection. It is now held once in three is, Quarterly Meetings cannot discipline years, its sessions continuing some nine church members, but churches only. or ten days. Its design is to promote unity, Churches are organized, and ministers scriptural holiness, Bible doctrine, and ordained, by a council from a Quarterly discipline, throughout the whole denomiMeeting; and a minister, as such, is sub-nation. The General Conference has no ject to the discipline of the Quarterly Meeting to which he belongs, and not to the church of which he is pastor. Believers are admitted as members of the church upon baptism or by letter, always vidual members have no evidence that satisfies their minds, of its having been practiced by the Apostles; 'Agreed, therefore, that all persons in connection with us, have a free and lawful right to wash their 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.' Freewill Baptist Faith. p. 111. It is not now generally practised, though not entirely in dessuetude. powers except such as are committed to the delegates by those bodies which appoint them. It proposes and recommends, but makes not laws for the connection. It is its proper province to deliberate on all such points of doctrine and practice as may be referred to it by the Yearly Meetings, or proposed by its own members, and give such advice as they think the Scriptures warrant, and the welfare of the connection requires. Also to recommend such measures as may promote God's glory and the denomination's interest; such as, Home and Foreign Missionary Societies, book concern, and printing estab lishment, seminaries of learning, and such other benevolent institutions as are necessary for the prosperity of the church. III. PRESENT STATISTICS. REVISED BY THE REV. A. D. WILLIAMS. The Freewill Baptist denomination now extends into most of the United States, Upper and Lower Canada, and the provinces of Nova Scotia and New Brunswick. According to the best information on hand, its statistics in June, 1846, were as follows:-114 Quarterly Meetings; 26 Yearly Meetings; 1197 Churches; 806 Ordained Preachers; 209 Licensed Preachers; and 55,232 Communicants. This is however known to fall short of the real number; not including several conferences in the Slave States, with whom we hold no connection, on account of their connection with Slavery. Benevolent Institutions. The "Freewill Baptist Foreign Mission Society" was organized some twelve years ago, and has now three stations in Orissa, a province of Hindostan ; three missionaries and their wives, assisted by a female school teacher and three native preachers; a school at each station; and a small church at each of two of them. Other missionaries have been accepted by the Board, and will sail soon, when it is expected that a mission will be established among the Santals, a people essentially different from the Hindoos, although living in the same country. The "Freewill Baptist Home Mission Society," was instituted about the same time, and has a larger number of missionaries in the field. At present it has several important stations in our large cities, under its charge; as well as several missionaries, at the West. Compared with its The "Freewill Baptist Education Society," sustains a Theological Seminary at Whitestown, N. Y., in connection with the Whitestown Seminary. The present number of students in attendance, is 33. Tuition, Room Rent, Library, &c.; free; and it is equally open to students from all denominations. The "Freewill Baptist Sabbath School Union," keeps a depository of Sabbath School books at Dover, N. H. Most of our churches have Sabbath Schools. There are also other benevolent associations, particularly in the causes of temperance and anti-slavery. Literary Institutions. The following institutions are under the control of the Freewill Baptists. Michigan Central College, at Spring Arbor, Mich., Whitestown Seminary, Whitestown, N. Y.; Geauga Seminary, Chester X Roads, Ohio; Smithville Seminary, North Scituate, R. I.; Parsonsfield Seminary, Parsonsfield, Me.; and Strafford Academy, Strafford, N. H. The "Freewill Baptist Printing Establishment," is a chartered association located at Dover, New Hampshire, where most of their books and periodicals are printed. Its Trustees are appointed by the General Conference. The "Morning Star," a weekly newspaper; the "Gospel Rill," a monthly missionary paper; the "Myrtle," a semi-monthly Sabbath School paper, are issued here; and the "Biblical Expositor and Review," is about to be issued in the place of the Quarterly Magazine. REFERENCES. Life of Randall; Buzzell's Magazine; Life of Colby; Freewill Baptist Treatise; Memoirs of David Marks; Freewill Baptist Register; Smart's Biblical Doctrine; Morning Star; Quarterly Magazine; and the Review. HISTORY OF THE FREE COMMUNION BAPTISTS. BY THE REV. A. D. WILLIAMS. THEIR ORIGIN. Ar the close of the seventeenth century, two pernicious errors had crept into ecclesiastical matters in some parts of New England. The first was that experimental religion was not deemed absolutely indispensable to the candidate for the ministry; and the second, which measurably grew out of this, was a spirit of intolerance toward those who differed from the dominant church. To so great an extent was this carried, that the arm of civil power was brought to the aid of the clergy, to compel men to sustain and attend their ministrations. As a consequence, true godliness declined, and when the eloquent and devoted Whitefield sought to resuscitate it, he was bitterly opposed, and denounced from the high seats of learning, and from the pulpit. But the work of God was not thus to be stayed. In spite of persecution and determined opposition, revivals followed him, and although he himself did not organize societies, yet the opposition and errors of the ministry and church induced many to come out from it and establish separate meetings. Many of these were converted under the instrumentality of Whitefield, and took the name of " Separates." During the first half of the eighteenth century, a number of these societies were formed in Rhode Island and Connecticut. Some of them soon, and all finally, became Baptists, without, however, practising close communion. In 1785, these churches united in an association called the "Groton Union Conference," which in 1790 numbered 10 churches, 9 ministers, and 1521 communicants; besides four churches and three ministers which were not then connected with the conference. In the midst of the discussions and difficulties of this division, a church was organized in the town of Westerly, R. I., April 4th, 1750, and Mr. Stephen Babcock ordained its pastor by Elder David Sprague a Baptist, and a Mr. Solomon Paine, a Pedobaptist minister. This church was one of the ten which belonged to the Groton Conference. Ail of these churches were Calvinistic, and, gradually adopting the practice of close communion, were merged into the Stonington Union Association of close Baptists, except the Westerly church, which had previously espoused Arminianism and withdrawn from the conference. It still exists, but without any connexion with other churches. GENERAL HISTORY. Just before the close of the eighteenth century, one of the members of this Westerly church, a Mr. Benajah Corp, who had commenced preaching, removed to Stephentown, Renssalaer Co., N. Y. A revival of religion soon resulted from his labors there, and a number were found who desired to be organized into a church. A council was called from Rhode Island and Connecticut, consisting of Elder Babcock of Westerly, and an Elder Crandall, who organized a church and ordained Mr. Corp |