25. OF A CHRISTIAN MAN'S OATH.

        As we confess that vain and rash swearing is forbidden Christian men by our Lord and Saviour Jesus Christ, and St. James his Apostle, so we judge that the Christian religion doth not prohibit but that a man may swear when the Magistrate requireth, in a cause of faith and charity, so it be done according to the prophets teachings, in justice, judgment and truth.

GENERAL RULES OF ADMISSION.

        There is one only condition previously required of those who desire admission into these societies:--a desire to flee the wrath to come, and be saved from their sins. But, whenever this is really fixed in the soul, it will be shown by its fruits. It is therefore expected of all who continue

therein, that they evidence a desire of salvation. First, by doing no harm; by avoiding evil of every kind, especially that which is most generally practised, such as, taking the name of God in vain; profaning the Lord's day, either by doing ordinary work thereon, or buying or selling; drunkenness; buying or selling spirituous liquors, or drinking them, unless in cases of extreme necessity; fighting, quarrelling, brawling; brother going to law with brother; returning evil for evil, or railing for railing. The using of many words in buying or selling; the buying or selling of unaccustomed goods; the giving or taking things on usury, i. e. unlawful interest; uncharitable or unprofitable conver ation, particularly speaking evil of Magistrates or Ministers. Doing to others as we would not they should do unto us; doing what we know is not for the glory of God, such as the putting on of gold or costly apparel; the taking such diversions as cannot be used in the name of the Lord Jesus; singing those songs, or reading those books, which do not tend to the knowledge or love of God; needless self indulgence; laying up treasures

upon earth; borrowing without a probability of paying, or taking up goods without a probability of paying for them.

        2. It is expected of all who continue in these societies, that they continue to evidence these desires of salvation; secondly, by doing good, by being in every kind merciful after their power, as they have opportunity; doing good of every possible sort, and as far as is possible to all men. To their bodies, of the ability which God giveth, by giving food to the hungry; by clothing the naked; by visiting or helping them that are sick, or in prison. To their souls by instructing, reproving or exhorting all we have any intercourse with; tramping under foot that enthusiastic doctrine of devils, that we are not to do good unless our hearts be free to it.

        By doing good especially to them that are of the household of faith, or growing so be, employing them preferably to others; buying one of another; helping each other in business, and so much the more, because the world will love its own, and them only.

        By all possible diligence and frugality, that the gospel be not blamed.

        By running, with patience, the race

that is set before them, denying themselves, and taking up their cross daily; submitting to bear the reproach of Christ; to be as the filth and offscouring of the world, and looking that men should say all manner of evil against them falsely for the Lord's sake.

        3. It is expected of all who desire to continue in these societies, that they continue to evidence their desire of salvation. Thirdly, by attending on all the ordinances of God, such are the public worship of God; the ministry of the word, either read or expounded; the supper of the Lord; family and private prayer; searching the scriptures; and fasting or abstinence.

        These are the general rules of our societies, all of which we are taught of God to observe, even in His written word; the only rule, and the sufficient rule, both of our faith and practice.

        And all these, we know His spirit writes on every truly awakened heart. If there by any among us who observe them, not, who habitually break any of them, let it be made known unto them who watch over those souls, as they that must give an account. We will admonish

those for a season, but then, if they repent not, he hath no more place among us, we have delivered our own souls[.]

        Questions to be asked those persons coming forward to join church:

        Q. Has God for Christ's sake pardoned you of your sins?

        Q. And are you determined to serve him the remainder of your days.

        Q. Are you willing to comply with the rules and government of our Church?

        Q. Are you willing to pay your tithes for the support of the Minister, and the contingent expenses of the Church?

        Q. Will you be faithful in attending public and private meeting of the church, and are you willing to be admonished by us when you are found doing wrong?

        These questions being answered satisfactorily, the minister shall then say, their being no objection, we take them in on probation for six months.

        Persons received from other denominations by letter, whenever present, let the following questions be asked:

        How long are you expected to remain with us? Are you willing to be ruled

and governed by the Discipline of our Church?

        These questions answered satisfactorily they may be taken in in full membership.

DOCTRINE.

        1st.--Question 1.--What is it to be justified?

        Answer.--To be pardoned and received into God's favor, in such a state, that if we continue therein, we shall be finally saved.

        Q. 2.--Is faith the condition of justification?

        A.--Yes, for every one that believeth not is condemned, and every one who believes is justified.

        Q. 3.--But must not repentance, and works meet for repentance, go before this faith?

        A.--Without doubt, if by repentance you mean conviction of sin, and by works meet for repentance, obeying God as far as we can, forgiving our brother, leaving off from evil, doing good and using his ordinances according to the power we have received.

        Q. 4.--What is faith?

        A.--Faith in general is a divine supernatural elenchos of things not seen, i. e. past, future or spiritual things. It is a spiritual view of God, and the things of God.

        First a sinner is convinced by the Holy Ghost, Christ loved me, and gave himself for me. This is that faith by which he is justified or pardoned, the moment he receives

it. Immediately the same spirit bears witness, Thou art pardoned, thou hast redemption in his blood! And this is saving faith, whereby the love of God is shed abroad in his heart.

        Q, 5.--Have all Christians this faith? May not a man be justified and not know it?

        A.--That all true Christians have such a faith as implies assurance of God's love, appears from Rom. viii, 15; Eph. iv, 32; 2 Cor. xiii, 5; Heb. viii, 10; 1 John iv, v. 10. 19. And that no man can be justified and not know it, appears further from the nature of the thing: For faith after repentance, is ease after pain, rest after toil, light after darkness. It appears also from the immediate, as well as distant fruits thereof.

        Q. 6.--But may not a man go to heaven without it?

        A.--It does not appear from holy writ, that a man who has heard the gospel, can: (Mark xvi. 16) whatever a heathen may do. (Rom. ii, 14.)

        Q. 7.--What are the immediate fruits of justifying faith?

        A.--Peace, joy, love, power over all outward sin, and power to keep down inward sin.

        Q. 8.--Does any one believe who has not the witness in himself, or any longer than he sees, loves, and obeys God?

        A.--We apprehend not--seeing God being the very essence of faith; love and obedience being the inseparable properties of it.

        Q. 9.--What sins are consistent with justifying faith?

        A.--No wilful sin. If a beleiver wilfully sins, he casts away his faith. Neither is it possible he should have justifying faith again, without previously repenting.

        Q. 10--Must every believer come into a state of doubt or fear or darkness? Will he do so unless by ignorance or unfaithfulness? Does God otherwise withdraw himself?

        A.--It is certain a believer need never come again into condemnation. It seems he need not come into a state of doubt or fear, or darknesss, and that (ordinarily at least,) he will not, unless by ignorance or unfaithfulness. Yet it is true, that the first joy seldom lasts long; that it is followed by doubts and fears; and that God frequently permits great heaviness, before any large manifestation of himself.

        Q. 11--Are works necessary to the continuance of faith?

        A.--Without doubt; for a man may forfeit the free gift of God, either by sins of omission or commission.

        Q. 12--Can faith be lost, but for want of works?

        A.--It cannot but through disobedience?

        Q. 13.--How is faith made perfect by works?

        A.--The more we exert our faith, the more it is increased. To him that hath, shall be given.

        Q, 14--St. Paul says, Abraham was not justified by works; St. James says he was

justified by works. Do they not contradict each other?

        A.--No: 1st, because they do not speak of the same justification. St. Paul speaks of that justification which was when Abraham was seventy-five years old, about twenty years before Isaac was born. St. James of that justification which was when he offered up Isaac on the altar.

        2d. Because they do not speak of the same works : St. Paul speaking of works that precede faith; St. James, of works that spring from it.

        Q. 15--In what sense is Adam's sin imputed to all mankind?

        A.--In Adam all die, i. e., 1st, Our bodies there became mortal; 2d, Our souls dies, i. e., were disunited from God; and hence, 3d, We are all born with a sinful, devilish nature, by reason whereof: 4th, We are children of wrath, liable to death eternal.--Rom. v, 18; Eph. ii, 3.

        Q. 16--In what sense is the righteousness of Christ imputed to all mankind, or to believers?

        A.--We do not find it expressly affirmed in Scripture, that God imputes the righteousness of Christ to any. Although we do find, thath is imputed to us for righteousness.

        That text, as by one man's disobedience all men were made sinners, so by the obedience of one, all were made righteous we conceive means by the merits of Christ, all men are cleared from the guilt of Adam's actual transgression.

        We conceive further, That through the obedience and death of Christ, 1st, The bodies of all men became immortal after the resurection; 2d, Their souls receive a capacity or spiritual life; and 3d. An actual spark or seed thereof; 4th, All believers become children of grace, reconciled to God; and 5th, Made partakers of the divine nature.

        Q. 17--Have we not, then, unawares, leaned too much towards Calvanism?

        A.--We are afraid we have.

        Q. 18--Have we not also leaned towards Antinomianism?

        A.--We are afraid we have.

        Q. 19--What is Antinomiansim?

        A.--The doctrines which make void the law through faith.

        Q. 20--What are the main pillars thereof?

        A.--1st, That Christ abolished the moral law; 2d, That therefore Christians are not obliged to observe it. 3d, That one branch of Christian liberty, is liberty from obeying the commandments of God. 4th, That it is a bondage to do a thing because it is commanded, or forebear it because it is forbidden; 5th, That a believer is not obliged to use the ordinances of God to do good works; 6th, That a preacher ought not to exhort to good works, not unbelievers, because it is hurtful, nor believers, because it is needless.

        Q. 21--What was the occasion of St. Paul's writing his epistle to the Galatians?

        A.--The coming of certain men amongst

the Galatians, who taught, Except ye be circumcised and keep the law of Moses, ye cannot be saved.

        Q. 22--What is his main design herein?

        A.--To prove, 1st, that no man can be saved, or justified by the works of the law, either moral or ritual; 2d, That every believer in Christ is justified by faith without the works of the law.

        Q. 23--What does he mean by the works of the law? Gal. ii, 16; &c.

        A.--All works which do not spring from faith in Christ.

        Q. 24--What by being under the law? Gal. iii, 23.

        A.--Under the Mosaic dispensation.

        Q. 25--What law has Christ abolished?

        A.--The ritual law of Moses.

        Q. 26--What is meant by liberty? Gal. v, 1.

        A.--Liberty, 1st from the law, 2d, from sin.

        2d. Q. 1. How comes what is written on justification to be so intricate and obscure? Is this obscurity from the nature of the thing itself, or from the fault or weakness of those who generally treated about it?

        A.--We apprehend this obscurity does not arise from the nature of the subject, but partly from the extreme warmth of most writers who have treated of it.

        Q. 2. We affirm faith in Christ is the sole condition of justification. But does not repentance go before that faith?--Yea, and

(supposing there be opportunity for them) fruits or works meet for repentance?

        A.--Without doubt they do.

        Q. 3. How then can we deny them to be conditions of justifications? Is not this a mere strife of words?

        A.--It seems not, though it has been grieviously abused. But so the abuse cease, let the use remain.

        Q. 4. Shall we read over together Mr. Baxter's aphorsims concerning justification?

        A.--By all means.

        Q. 5. Is an assurance of God's pardoning love absolutely necessary to our being in his favor? Or may there possibly be some exempt cases?

        A.--We dare not positively say there are not.

        Q. 6. Is such an assurance absolutely necessary to inward and outward holiness?

        A.--To inward we apprehend it is: to outward holiness we incline to think not.

        Q. 7. Is it indespensably necessary to final salvation?

        A.--Love hopeth all things. We know not how far any may fall under the case of invincible ignorance,

        Q. 8. But what can we say of one of our own society who dies without it, as I. W. at London?

        A.--It may possibly be an exempt case (if the fact was really so.) But we determine nothing; we leave his soul in the hands of Him that made it.

        Q. 9. Does a man believe any longer than he sees a reconciled God?

        A.--We conceive not. But we allow there may be infinite degrees in seeing God; even as many as there are between him that sees the sun, when it shines on his eyelids closed, and him who stands with his eyes wide open in the full blaze of his beams.

        Q. 10. Does a man believe any longer than he loves God?

        A.--In no wise. For neither circumcision or uncircumcision avails, without faith working by love.

        Q. 11. Have we duly considered the case of Cornelius? Was he not in the favor of God, when his prayers and alms came up for a memorial before God, i. e. before he believed in Christ?

        A.--It does seem that he was, in some degree. But we speak not of those who have heard the gospel.

        Q. 12. But were those works of his splendid sins?

        A.--No; nor were they done without the grace of Christ.

        Q. 13. How then can we maintain, that all works done before we have a sense of the pardoning love of God, are sin? And, as such, an abomination to Him?

        A.--The works of him who has heard the gospel, and does not believe, are not done as God hath willed or commanded them to be done. And yet we know not how to say that they are an abomination to the Lord in

him who feareth God, and from that principle does the best he can.

        Q. 14. Seeing there is so much difficulty in this subject, can we deal too tenderly with them that oppose us?

        A.--We cannot, unless we were to give up any part of the truth of God.

        Q. 15. Is a believer constrained to obey God?

        A.--At first, he often is. The love of Christ constraineth him. After this he may obey, or he may not; no constraint being laid on him.

        Q. 16. Can faith be lost but through disobedience?

        A.--It cannot. A believer first inwardly disobeys, inclines to sin with his heart; then his intercourse with God is cut off, i. e. his faith is lost. And after this he may fall into outward sin, being now weak and like another man.

        Q. 17. How can such a one recover faith?

        A.--By repenting and doing the first works. Rev. ii c. 5 v.

        Q. 18. Whence is it that so great a majority of those who believe, fall more or less into doubt or fear?

        A.--Chiefly from their own ignorance or unfaithfulness; often from their not watching unto prayer, perhaps from some defect, or want of the power of God, in the preaching they hear.

        Q. 19. Is there not a defect in us? Do

we preach as we did at first? Have we not chang d our doctrines?

        A.--1st, At first we preached almost wholly to unbelievers. To those therefore we speak almost continually of remission of sins through the death of Christ, and the nature of faith in his blood. And so we do still among those who need to be taught the first elements of the gospel of Christ.

        2d. But those in whom the foundation is already laid we exhort to go on to perfection which we did not see so clearly at first, although we occasionally spoke of it from the beginning.

        3d. Yet we now preach, and that continually, faith in Christ, as our prophet, priest and king, at least as clearly, as strongly, and as fully, as we did several years ago.

        Q. 20. Do not some of our preachers preach too much of the wrath, and too little of the love of God?

        A.--We fear that they have leaned to that extreme, and hence some of their hearers have lost the joy of faith.

        Q. 21. Need we ever preach the terrors of the Lord to those who know they are accepted of Him?

        A.--No, it is folly so to do; for love is to them the strongest of all motives.

        Q. 22. Do we ordinarily represent a justified state so great and happy as it is?

        A.--Perhaps not; a believer walking in the light, is inexpressibly great and happy.

        Q. 23. Should we not have a care of depreciating

justification, in order to exalt the state of full sanctification?

        A.--Undoubtedly we should beware of this; for one may insensibly slide into it.

        Q. 24. How should we avoid it?

        A.--When we are going to speak of entire sanctification, let us first describe the blessings of a justified state, as strong as possible.

        Q. 25. Does not the truth of the gospel lie very near both to Calvanism and Antinomianism?

        A.--Indeed it does, as it were within a hair's breadth. So that it is altogether foolish and sinful, because we do not altogether agree with one or the other, to run from them as far as ever we can.

        Q. 26. Wherein may we come to the very verge of Calvanism?

        A.--1st. In ascribing all good to the free grace of God. 2d. In denying all natural free will, and all power antecedent to grace; and 3d In excluding all merit from man; even for what he has or does for the grace of God.

        Q. 27. Wherein may we come to the edge of Antinomianism?

        A.--1st in exalting the merits and love of Christ. 2d. In rejoicing evermore.

        Q. 28. Does faith supersede, (set aside the necessity of) holiness of good works?

        A.--In no wise. So far from it that it implies both as a cause does its effects.

        III. Q. 1. Can an unbeliever (whatever he be in other respects) challenge anything of God's justice?

        A.--He cannot, nothing but hell. And this is a point which we cannot insist too much on.

        Q. 2. Do we exempt men of their own righteousness, as we did at first? Do we sufficiently labor when they begin to be convinced of sin, to take away all they lean upon? Should we not then endeavor with all our might, to overturn their false foundations?

        A.--This was at first one of our principal points. And it ought to be so still--For, till all other foundations are overturned, they cannot build on Christ.

        Q. 3. Did we not then purposely throw them into convictions. Into strong sorrow and fear. Nay, did we not strive to make them inconsolable? Refusing to be comforted?

        A.--We did. And so should we do still, for the stronger the conviction, the speedier is the deliverance. And none so soon receive the peace of God, as those who steadily refuse all other comfort.

        Q. 4. What is sincerity?

        A.--Willingness to know and to do the whole will of God. The lowest species thereof seems to be faithfulness in that which is little.

        Q. 5. Has God any regard for man's sincerity?

        A.--So far, that no man in any state can possibly please God without it; neither in any moment wherein he is not sincere.

        Q. 6. But can it be conceived that God

has any regard to the sincerity of an unbeliever?

        A.--Yes, so much, that if he perseveres therein, God will infallibly give him faith.

        Q. 7. What regard may we conceive him to have to the sincerity of a believer?

        A.--So much, that in every sincere believer he fulfils all the great and precious promises.

        Q. 8. Whom do you term a sincere believer?

        A.--One that walks in the light, as God is in the light.

        Q. 9. Is sincerity the same with a single eye?

        A.--Not altogether; the latter refers to our intentions; the former to our wills or desires.

        Q. 10. Is it not all in all?

        A.--All will follow persevering sincerity. God gives every thing with it; nothing without it.

        Q. 11. Are not, then, sincerty and faith equivalent terms?

        A.--By no means. Is it at least nearly related to works as it is to faith? For example; who is sincere before he believes? He that then does all he can; he that, according to the power he has received, brings forth fruit meet for repentance.--Who is sincere after he believes? He that, from a sense of God's love, is zealous of all good works.

        Q. 12. Is it no sincerity what St. Paul terms a willing mind? 2 Cor. viii, 12.

        A.--Yes, if the word be taken in a general sense. For it is a constant disposition to use all the grace given.

        Q. 13. But do we not then set sincerity on a level with faith?

        A.--No; for we allow a man may be sincere and not be justified, as he may be penitent and not be justified: (not as yet) but he cannot have faith, and not be justified. The very moment he believes, he is justified.

        Q. 14. But do we not give up faith and put sincerity in its place, as the condition of our acceptance with God?

        A.--We believe it is one condition of our acceptance, as repentance likewise is. And we believe it a condition of our continuing in state of acceptance with God. Yet we do not put it in the place of faith. It is by faith the merits of Christ are applied to my soul. But if I am not sincere they are not applied.

        Q. 15. Is not this that going about to establish your own righteousness, whereof Paul speaks?

        A.--St. Paul there minifestly speaks of unbelievers who sought to be accepted for the sake of their own righteousness. We do not seek to be accepted for the sake of our sincerity; but through the merits of Christ alone. Indeed, so long as any man believes, he cannot go about (in St. Paul's sense,) to establish his own righteousness.

        Q. 16. But do you consider that we are

under the covenant of grace? And that the covenant of works is now abolished?

        A.--All mankind are under the covenant of grace, from the very hour that the original promise was made. If by the covenant of works you mean that of unsinning obedience made with Adam before the fall; no man but Adam was ever under that covenant--for it was abolished before Cain was born. Yet it is not so abolished, but that will stand, in a measure, even to the end of the world, i. e. if we do this we shall live; if not we shall die eternally; if we do well we shall live with God in glory--if evil, we shall die the second death. For every man shall be judged in that, and rewarded according to his works.

        Q. 17. What means then, to him that believeth, his faith is counted for righteousness?

        A.--That God forgives him that is unrighteous as soon as he believes, accepting his faith instead of perfect righteousness. But then observe, universal righteousness follows, though it did not precede faith?

        Q. 18. But is faith thus counted to us for righteousness, at whatsoever time we believe?

        A.--Yes; in whatsoever moment we believe, all our past sins vanish away. They flee, as though they never had been, and we stand clear in the sight of God.

        Q. 19. Are not the assurance of faith, the inspiration of the Holy Ghost, and the revelation

of Christ in us, terms of nearly the same import?

        A.--He that denies one of them, must deny all; they are so closely connected together.

        Q. 20. Are they ordinarily, where the pure gospel is preached, essential to our acceptance?

        A.--Undoubtedly they are, and as such to be insisted on, in the strongest terms.

        Q. 21. Is not the whole dispute of salvation by faith, or by works, a mere strife of words?

        A.--In asserting salvation by faith, we mean this: 1st, That pardon (salvation begun) is received by faith, producing works. 2d. That holiness, (salvation continued) is faith working by love. 3d. That Heaven (salvation finished) is the reward of this faith.

        If you assert salvation by works, or by faith and works, mean the same thing, (understanding by faith, the revelation of Christ in us, by salvation, pardon, holiness, glory) we will not strive with you all. If you do not, this is not a strife of words, but the very vitals, the essence of Christianity is the thing in question.

        Q. 22. Wherein does our doctrine now differ from that preached by Mr. Wesley at Oxford.

        A.--Chiefly in these two points: 1st. He then knew nothing of that righteousness of faith in justification; nor 2d. Or that nature

of faith itself, as implying consciousness of pardon.

        Q. 23. May not some degree of the love of God go before a distinct sense of justification?

        A.--We believe it may.

        Q. 24. Can any degree of holiness or sanctification?

        A.--Many degrees of outward holiness may; yea, and some degree of meekness, and several other tempers which would be branches of Christian holiness, but that they do not spring from christian principles. For the abiding love of God cannot spring but from faith in a pardoning God. And no true christian holiness can exist without that love of God for its foundation.

        Q. 25. Is every man, as soon as he believes, a new creature, sanctified, pure in heart? Has he then a new heart? Does Christ dwell therein? and is he a temple of the Holy Ghost?

        A.--All these things may be affirmed of every believer, in a true sense. Let us not, therefore, contradict those who maintain it. Why should we contend about words?

        IV. Q. 1. How much is allowed by our brethren who differ from us with regard to sanctification?

        A.--They grant 1st, That every one must be entirely sanctified in the article of death.

        2d, That until then a believer daily grows in grace, comes nearer and nearer to perfection.

        3d, That we ought to be continually

pressing after this, and exhort all others so to do.

        Q. 2. What do we allow them?

        A.--We grant, 1st That many of those who have died in the faith, yea, the greater part of those we have known, were not sanctified throughout, not made perfect in love, till a little before death.

        2d, That the term "sanctified["] is continually applied by St. Paul to all that were justified, were true believers.

        3d, That by this term alone, he rarely (if ever) means saved from all sin.

        4th, That, consequently, it is not proper to use it in this sense without adding the words "entirely, wholly," or the like.

        5th, That the inspired writers almost continually speak of, or to those who were justified, but very rarely, either of or to those who were wholly sanctified.

        6th, That, consequently, it behooves us to speak in public almost continually of the state of justification; but more rarely, at least, in full and explicit terms concerning entire sanctification.

        Q. 3. What, then, is the point wherein we divide?

        A --It is this: Whether we should expect to be saved from all sin, before the article of death.

        Q. 4. Is there any clear Scripture promise of this? That God will save us from all sin?

        A.--There is, Psalm cxxx. 8: "He shall redeem Israel from all his sins."

        This is more largely expressed in the

prophecy of Ezekiel. "Then will I sprinkle clean water upon you and you shall be clean from all your filthiness, and from all your idols will I cleanse you--I will also save you from all your uncleanlines" cxxxvi, 25, 29. No promise can be more clear. And to this the Apostle plainly refers in that exhortation. Having these promises, let us cleanse ourselves from all filthiness of the flesh and spirit, perfecting holiness in the fear of God. 2 Cor. vii, 1. Equally clear and expressive is that ancient promise: The Lord thy God will circumcise thy heart, and the heart of thy seed, to love the Lord thy God with all thy heart, and with all thy soul. Deut. xxx. 6.

        Q. 5. But does any assertion answerable to this occur in the New Testament?

        A --There does, and that laid down in the plainest terms. See 1 John iii, 8: For this purpose the Son of God was manifested, that he might destroy the works of the Devil. The works of the Devil, without any limitation or restriction; but all sin is the work of the Devil. Parallel to which is that assertion of St. Paul, Eph, v. 27, Christ loved the Church, and gave himself for it, 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.

        And to the same effect is that assertion in the 8th chapter of the Romans, (3d and 4th verses God sent his Son, that the righteousness of the law might be fulfilled in us,

walking not after the flesh, but after the spirit.

        Q. 6. Does the New Testament afford any further ground for expecting to be saved from all sin?

        A.--Undoubtedly it does, both in those prayers and commands which are equivalent to the strongest assertions.

        Q. 7. What prayers do you mean?

        A.--Prayers for entire sanctification; which, were there no such thing, would be mere mockery of God. Such in particular, are 1st, Deliver us from evil; or rather from the evil one. Now, when this is done, when we are delivered from all evil, there can be no sin remaining.

        2d. Neither pray I for these alone, but for them also which shall believe on me through their word, that they may be all one, as thou, Father art in me, and I in thee, that they also may be one of us; I in them, and thou in me, that they may be made perfect in one. John c, xvii, v. 20, 21, 23.

        3. I bow my knees unto the God and Father of our Lord Jesus Christ, that he would grant you, that ye being rooted and grounded in love, may be able to comprehend with all saints, what is the length, breadth and heighth, and to know the love of Christ, which passeth knowledge, that ye might be filled with the fullness of God. Eph. c. iii, v. 14, 16, 19.

        4. The very God of peace sanctify you wholly. And I pray God; your whole spirit, soul, and body be preserved blameless

unto the coming of our Lord Jesus Christ, 1 Thess. v. 23.

        Q. 8. What command is there to the same effect?

        A.--1. Be ye perfect as your Father which is in heaven is perfect. Math. c. v. 48 v.

        2. Thou shalt love the Lord thy God with all thy heart, and with all thy soul, and with all thy mind. Math. c. xxii. v. 37. But if the love of God fill all the heart, there can be no sin there.

        Q. 9. But how does it appear that this is to be done before the article of death.

        A.--First, from the very nature of a command, which is not given to the dead, but to the living.

        Therefore, Thou shalt love the Lord thy God with all thy heart, cannot mean, Thou shalt do this when thou diest, but while thou livest.

        Secondly, from express texts of Scripture.

        1. The grace of God which bringeth salvation hath appeared to all men teaching us, that having renounnced ungodliness and worldly lusts, we should live righteously, soberly and godly, in the present world; looking for the glorious appearing of our Lord Jesus Christ, who gave himself for us, that he might redeem us from all iniquity, and purify unto himself a peculiar people, zealous of good works. Tit. ii, v. 11, 14.

        2. He hath raised up an horn of salvation for us, to perform the mercy promised to our fathers; the oath which he swore to our Father

Abraham that he would grant unto us, that we being delivered out of the hands of all our enemies, should serve him without fear, in holiness and righteousness before him all the days of our life. Luke c. i. v. 69, &c.

        Q. 10. Does not the harshly preaching perfection tend to bring believers into a kind of bondage or slavish fear?

        A.--It does. Therefore, we should always place it in the most amiable light, so that it may excite only hope, joy and desire.

        Q. 11. Why may we not continue in the joy of faith, even till we are made perfect?

        A.--Why, indeed! Since holy grief does not quench this joy; since even while we are under the cross, while we deeply partake of the sufferings of Christ we may rejoice in with joy unspeakable.

        Q. 12. Do we not discourage believers from rejoicing evermore.

        A.--We ought not to do so. Let them all their time rejoice unto God, so it be with reverence. And even if lightness or pride should mix with their joy, let us not strike at the joy itself, (this is the gift of God,) but at that lightness or pride, that the evil may cease and the good remain.

        Q. 13. Ought we to be anxiously careful about perfection, lest we should die before we have attained it?

        A.--In no wise. We ought to be thus careful for nothing, neither spiritual nor temporal.

        Q. 14. But ought we not to be troubled on account of the sinful nature which still remains in us?

        A.--It is good to have a deep sense of this, and to be ashamed before the Lord. But this should only incite us the more earnestly to turn unto Christ every moment, and to draw light, and life, and strength from Him, that we may go on conquering and to conquer. And therefore, when the sense of our sin most abounds, the sense of his love should much more abound.

        Q. 15. Will our joy or our trouble increase as we grow in grace?

        A.--Perhaps both. But, without doubt. our joy in the Lord will increase as our love increases.

        Q. 16. Is not the teaching believers to be continually pouring over their inbred sin, the ready way to make them forget that they were purged from their former sin?

        A.--We find by experience it is; or to make them undervalue, and account it a little thing: whereas, indeed, (though there are still greater gifts behind,) this is inexpressible great and glorious.

DISCIPLINE.

ARTICLE I.
TITLE.

        This connection shall be denominated "The African Union First Colored Methodist Protestant Church, in the United States of America and elsewhere," who may adopt our order and Book of Discipline.

ARTICLE II.
TERMS OF MEMBERSHIP.

        1. There is only one condition required of those who apply for membership in an African Union First Colored Methodist Protestant Church, viz: A desire to flee from the wrath to come, and be saved by Grace through faith in our Lord Jesus Christ, with an avowed determination to walk in all the commandments of God, blameless. But those who may continue therein must give evidence

of their desire and determination, by conforming to such moral discipline as the word of God requires.

        2. There shall be probationary privileges, in which persons shall be held as candidates for admission into membership in this Church, preparatory to their being received into full membership by a compliance with the terms thereof.

        3. The children of our members, and those under their guardianship, shall be recognized as enjoying probationary privileges, and held as candidates for membership, and may be put into classes, as such, with the consent of their parents or guardians. But such membership shall not be recognized as enjoying such privileges unless the children are under serious consideration concerning their souls, and after six months probation they may be admitted members with the consent of the Church.

ARTICLE III.
DIVISION INTO DISTRICTS, CIRCUITS AND STATIONS.

        1. Those parts of the United States embraced by the African Union First Colored Methodist Protestant Church,

shall be divided into districts, and the following shall be the Districts.--New York, Rhode Island and all the Eastern States be the Eastern District; Delaware, New Jersey and Pennsylvania be the Middle District; and all the Southern States be the Southern District, the same having their respective boundaries. The Middle District cedes to the Eastern District the north-eastern part of Pennsylvania and New Jersey, commencing at Jersey City, running a north-westerly line to Susquehanna city, from thence along the Warren county line, subject to those alterations which may be made or authorized from time to time by the General Conference.

        2. Each District shall be divided into Circuits and Stations, by its Annual Conference.

        3. Every Minister or Preacher, removing from one District to another, and every member removing from one circuit, station, or church, to another, having a certificate of his or her good standing, shall be entitled to membership in any other district, circuit or station of the African Union First Colored Methodist

Protestant Church, within the limits of this Church to which he or she may apply for membership.

ARTICLE IV.
ON RECEIVING CHURCHES, &c.

        1. Any number of beleivers united into a religious Society or Church, embracing the principles of religious truth held by this Discipline, adopting this connection and conforming to our Book of Discipline and means of Grace, shall, at their request made to the President of the District or Annual Conference, or to the Minister of a circuit or station, be recognized as an African Union First Colored Methodist Protestant Church, and be entitled to all the privileges granted by this Discipline, subject, however, to the decision of the most adjacent quarterly conference.

        2. Every church or society shall be composed of any number of members residing sufficiently near each other to assemble statedly for public worship, and to transact its temporal business; and every church shall be divided, when it becomes necessary, into smaller companies

or classes, for the purpose of religious instruction or edification.

        3. Every church or society shall have power, by the concurrence of a majority of two-thirds of its qualified members present, at any called meeting for the purpose, to purchase, build, lease, sell, rent, or otherwise obtain or dispose of property, for the mutual benefit of the Church[.] Each Church shall also have power to admit persons into full membership, and to try, censure or expel, unworthy members, in accordance with the provision of this Discipline, and the rules thereof.

        4. But no Church whatever shall be in connection with this Church, which does not conform to this Book of Discipline, and the regulations thereof, or which may hereafter reject any part or provision thereof.

ARTICLE V.
LEADERS MEETING.

        1. Once a week in every station, and once a month in every circuit, there shall be a leaders meeting, composed of all the Preachers, Exhorters, Class Leaders, Stewards and Trustees, to receive what

monies they have collected for the Preachers Poor or Church, and report all members that are sick, and any one that walks disorderly, and will not be reproved, and make appointments to preach. The Minister in charge shall be the chairman of the meeting, or appoint some one in his place.

        2. The duty of Preachers and Exhorters is to attend the leaders meeting, and there receive their appointment. If he fails to fill the appointment, the Preacher or Exhorter so failing, and neglecting to render a satisfactory excuse to the official board, for such neglect, the Minister or Exhorter so offending shall be silenced for three months for the first offence; for the second six months; and for the third offence, one year.

ARTICLE VI.
QUARTERLY CONFERENCES.

        1. There shall be four Quarterly Conferences in each circuit and station, in every Conference year, to be composed of all the Ministers, Preachers, Exhorters, Trustees, Stewards and Class Leaders, in full membership, belonging to the Circuit

or station, provided that the Minister shall have authority to call special meetings of the Quarterly Conference at other times, when circumstances make it necessary.

        2. Each Quarterly Conference shall be vested with power to examine into the official character of all its members, and to admonish or reprove, as occasion may require[.] To grant to persons properly qualified and recommended by the class of which the applicant is a member, license to preach and exhort, and renew their license annually. To admit Ministers from religious denominations to membership, who may come properly recommended, and receive all Ministers and Preachers, coming from our associated Churches with valid certificate. To recommend Ministers and Preachers to the Annual Conference; to travel, and for ordination; to hear or decide on appeals and to perform such other duties as are authorized by the General Conference, Provided, nevertheless, that no person shall be licensed to preach until he or they have shall been first examined and recommended by a committee of five,

composed of Minister and Laymen chosen by the Quarterly Conference.

        The Order of Business:--1. The examination of members official characters. 2. Are there any applications for license to preach or exhort? 3. Are there any licenses to be renewed? 4. Are there any applications to join this Conference, and how long have they been connected with this Church and Connection? 5. Are there any Ministers or Preachers to be recommended to the Annual Conference? 6. Are there any appeals? 7. How many members in society? 8. How many have been received by certificate? 9. How many have been expelled? 10. How many removed without certificate? 11. How many removed by certificate? 12. What is the increase this quarter? 13. How many on probation? 14. How many laid aside for breach of our rules? 15. How many members have died this quarter? 16. Who are they? 17. How many in sabbath schools? 18. What have the Ministers received this quarter? 19. What has been collected for the President this quarter? 20. What has been collected for the Sabbath schools this

quarter? 21. What has been collected for the missionaries and worn out preachers cause this quarter?

        Questions of examination to be asked candidates for licenses:

        The following questions shall be asked of each candidate, and if he or they answer them satisfactorily, he or they may be licensed:

        Q. 1. Have you faith in Christ, and are you striving to be holy in heart and all manner of conversation?

        Q. 2. Have you any other motive in requesting license to preach than a desire to be instrumental in edifying the Church of God, calling sinners to repentance, and saving your soul, and those who hear you?

        Q. 3. Do you believe that the Holy Scriptures of the Old and New Testament contain all things necessary to salvation?

        Q. 4. Have you examined our Constitution and Book of Discipline?

        Q. 5. Do you approve of them?

        Q. 6. Are you willing to comply with their requirements?

        Q. 7. Are you solvent?

        Questions to be answered by the members of the Quarterly Conferences:--

        1. Have they gifts as well as graces for the work? 2. Have they in some tolerable degree a clear, sound understanding, a right judgement in the things of God, a just conception of salvation by faith, and has God given them any degee of utterance? 3. Do they speak readily, clearly and justly? 4. Have they fruits? 5. Are any truly convinced of sin and converted to God by their labors? As long as these remarks concur in any one, we believe him or they are called of God to preach, and may be licensed.

ARTICLE VII.
COMPOSITION AND POWERS OF THE ANNUAL CONFERENCE.

        1. There shall be held annually within the limits of each District, a Conference, to be denominated the Annual Conference, composed of all the ordained ministers and local preachers belonging to the District; that is, all ministers properly under the stationing authority of the Conference, and stewards of this Conference. Each Conference shall regulate the manner of elections in its own

District; Provided, However, that the election to the first Annual Conference, under this Discipline, shall be according to such regulations as may be adopted by the Quarterly Conferences of the respective circuits and stations. Each circuit or station is entitled to one lay delegate to the Annual Conference of its District.

        2. The Annual Conferences shall be vested with power to elect a President annually, to raise a fund for the support of the superannuated and worn out preachers and missionaries, and a general fund for the support of the Conference, and a home and foreign mission fund.

        3. And to examine into the official conduct of all its members, to receive by vote, such ministers and preachers into the Conference, as come properly recommended, and who can be efficiently employed as itinerant preachers or missionaries; to elect to order those who are eligible and competent to the pastoral office; to hear and decide on appeal; to define and regulate the boundaries of circuits and stations; to station the ministers, preachers, and missionaries, and to perform such other duties as are prescribed

by this Conference, or may be prescribed by the General Conferences.

        4. Each circuit or station is entitled to one delegate to the Annual Conference of its district.

        The Annual Conference respectively shall also have authority to perform the following additional duties:

        1st. To make such rules and regulations as the peculiarities of the District may require; Provided, However, that no rule or regulation be made inconsistent with this Discipline; and Provided, furthermore, that the General Conference shall have power to annual any rule or regulation which that body may deem undisciplined.

        2nd. To prescribe and regulate the mode of stationing the ministers and preachers within the District; Provided, always, that they grant each minister or preacher stationed, an appeal during the sitting of Conference.

        3rd. Each Annual Conference shall have exclusive power to make its own rules and regulations for admission and government of its members within its District. But neither the General nor any Annual Conference shall assume powers

to interfere with the constitutional powers of the civil governments or with the operation of civil laws; yet nothing herein contained shall be so construed as to authorize or sanction anything inconsistent with the morality of the holy scriptures.

        4th. Each Annual Conference shall keep a journal of its proceedings, and send a copy to the General Conference, and shall make such rules and regulations as may be necessary for its publication.

        WHEREAS, We, the General Conference, now in session, see the great necessity of sustaining our ministers,

        Resolved, That we do hereby recommend to all our churches the propriety of giving their ministers a liberal support and that they use every means in their power to accomplish the same. Therefore it shall be the duty of each church or circuit, or station, that receives a minister sent to them from the Conference to make their agreement according to their constitution and the Godly judgment of its laity; for the support of the same.