Angus McAllister Stewart: “Man of God, Friend of All Mankind,” and the “Founding Father” of the Free Will Baptist Church in Texas

First of 8 installments on A. M. Stewart.

The Early Years

Angus McAllister Stewart entered this world at Cedar Springs, Early County, Georgia and left it from Carthage, Panola County, Texas. In the dash between, he became an educator, pastor, evangelist, and the “Founding Father” of the first Free Will Baptist Church in Texas.[i] 

A. M. Stewart was the son of (presumably) John M. Norman Stewart and Hulda (or Susan) Stewart.[ii] He was born August 25, 1853, grew up on a farm, and attended the public schools in Early County. Altogether the 1850, 1860 and 1870 censuses list five siblings: Amanda, Martha, Angus, Wesley, and Kilby (or Kelby). At present little is known about his extended family, but Amanda married in 1870 and eventually came to Texas. Wesley died before the 1870 census was taken.

At about age seventeen Angus entered the Buford Academy in Gwinnett County, Georgia,[iii] some 250 miles north of his home in Cedar Springs. During that year he professed faith in Christ, and was ordained to the ministry the next year. “While a student at the Buford Academy he was employed as an assistant instructor, which was the beginning of his life’s work, while yet a boy, of teacher and minister of the Gospel.”[iv]

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[i] Stewart’s status as the founder of the first Free Will Baptist Church in Texas must be understood with this caveat – he was the founder of the first Anglo-American Free Will Baptist work possessing historical continuity. First, there was a prior “spontaneous” Anglo work that had a brief existence circa 1850 in the area of Sabine County, Texas. Second, the African-American Freewill Baptists in Lancaster preceded Stewart’s church in Panola County by 6 years. Third, other Anglo Free Will Baptists entered Texas independently of Stewart and started churches – albeit later than he.

[ii] The 1860 and 1870 Early County, Georgia censuses are confusing at this point, giving different parental names for what is clearly the same group of siblings. It is presumed that the variation is due to the use of first and second names in one census and the other – a thing not uncommon from census to census. On the other hand, the Susan Stewart of 1870 may be a second wife after the death of the first.

[iii] “Rev. A. M. Stewart Passes Away,” The Panola Watchman. Vol. 41, No. 7, Wednesday, September 24, 1913, p. 8. This probably occurred in the fall of 1870. A. M. Stewart is listed with his parents in Early County in the 1870 census, which is dated July 5,  1870. The present Buford Academy is an elementary school that opened in 1999. Its history page speaks of another Buford Academy that originally opened in 1884, which apparently was not the one A. M. Stewart attended. (Perhaps the opening refers to the building rather than the organization?) The correct Buford Academy is probably the one mentioned in Annual Report of the Commissioner of Education for the Year 1883-‘84 by the United States Office of Education(Washington, DC: Government Printing Office,1885, p. 487). According to this record the Academy was not organized until 1872, but perhaps the Stewart obituary was off a few years re the age he entered the Buford Academy.

[iv] “Rev. A. M. Stewart Passes Away,” The Panola Watchman.

Brought on all flesh

"Behold, I will bring evil upon all flesh, saith the Lord." Jeremiah 45:5

 The Lord may be said spiritually to "bring evil upon all flesh," when he lays trouble and calamity upon the flesh, and upon all that the flesh loves. The blow falls upon the fruits of the flesh, when it cuts down fleshly religion, and roots up false hopes, vain confidence, and self-dependence. The effect of these strokes is to lay the soul poor and needy at the footstool of mercy; and as the Holy Ghost enlightens the eyes to see, quickens the soul to feel, and raises up power to ask, there is now a seeking after real things—substance as opposed to shadows.

J. C. Philpot

Jesus of the Scars

“Jesus of the Scars” by Edward Shillito

If we have never sought, we seek Thee now;
Thine eyes burn through the dark, our only stars;
We must have sight of thorn-pricks on Thy brow,
We must have Thee, O Jesus of the Scars.

The heavens frighten us; they are too calm;
In all the universe we have no place.
Our wounds are hurting us; where is the balm?
Lord Jesus, by Thy Scars, we claim Thy grace.

If, when the doors are shut, Thou drawest near,
Only reveal those hands, that side of Thine;
We know to-day what wounds are, have no fear,
Show us Thy Scars, we know the countersign.

The other gods were strong; but Thou wast weak;
They rode, but Thou didst stumble to a throne;
But to our wounds only God’s wounds can speak,
And not a god has wounds, but Thou alone.

More old book links

A Brief History of the Liberal Baptist People in England and America, From 1606 to 1911
Benoni Stinson and the General Baptists by A. D. Williams
History of the Free churchmen called the Brownists, Pilgrim fathers and Baptists in the Dutch republic, 1581-1701 by J. De Hoop Scheffer and William Elliot Griffis
History of the General Or Six Principle Baptists, in Europe and America by Richard Knight
Lectures on Systematic Theology by John Jay Butler and Ransom Dunn
Minutes of General Conferences of Free Baptist, published by the General Conference
The History of the Christian Church From the Birth of Christ to 
the XVIII Century by William Jones

History posted on Mount Carmel blog

Rusk County Minister Writes The Free Will Baptist

When you die

I'm not advocating the "truth" of the following articles, but they make interesting reading.

What Happens After You Die? The Brain Keeps Working Long Enough for Thoughts to Form -- "The current medical definition of death is when the heart stops beating...from that point, it takes up to 20 seconds before brain waves are no longer detectable."

Are 'Flatliners' Really Conscious After Death? -- "Parnia and his colleagues are currently investigating the pervasiveness of consciousness after death."

James 2:26 "...the body without the spirit is dead..."

Evangelicals Respond, and other links

The posting of links does not constitute an endorsement of the sites linked, and not necessarily even agreement with the specific posts linked.

• Evangelicals Respond to Rob Bell Attack on Bible and Family -- "What Bell is proposing is the abolition of the Christian faith."
• Is Church Membership Biblical? -- "In Romans 16:1-16, we see what appears to be an awareness of who is a church member."
• Missouri Baptist Convention wins lawsuit against two breakaway entities -- "After 15 years of litigation, a state judge ruled Sept. 27 that trustees of two Missouri Baptist Convention entities violated their own articles of agreement when they acted unilaterally to choose their own successors..."
• One Proven Way to Control Technology Overload -- "Our easy access to information and connection creates an “always on” lifestyle that leaves little time for introspection, meditation, and the sort of intentional thinking required for intentional living with abundant faith."
• Remembering Skin Tight, Lone Star Texas -- "...when cattle buyer Henry Reeves and his partner, a man known only as Ball, built a store on the Rusk-Henderson road, visiting customers started calling the settlement “Skin Tight”..."
• Texas Baptist archives gain space, Baylor ties in move to downtown Waco -- "Ten tractor-trailers’ worth of Baptist history have moved into an unassuming building in downtown Waco..."
• The Chest of Jehoiada -- "The plan for the chest was that each family place one dollar in the chest each month."
• Vegas shooting survivor, California charity co-founder dies suddenly -- "Kymberley had epilepsy and she’s always been prone to seizures...I believe the stress from the shooting took her life."
• What sets rural churches apart? It’s not politics, money or theology -- "The real difference is the resilience that comes from generations of families committed to one place."
• What's a Bio-vignette? -- "Your short, descriptive story capturing the spirit or essence of someone who had a significant impact upon your life."

Charity teaches us, and other quotes

"Charity teaches us to make the best we can of everybody, and to say nothing of those of whom we can say no good, especially when they are gone. Say nothing but good concerning the dead. We ought to deny ourselves the satisfaction of making personal reflections upon those who have been injurious to us." -- Matthew Henry

"You can pretend to care, but you can't pretend to show up. " -- usually credited to George L. Bell

"In a marriage combat is bad, but conflict can work for good." -- Greg Smalley

"If you chase two rabbits, you will not catch either one." -- Russian Proverb

"You cannot plow a field by simply turning it over in your mind." -- Unknown

"God’s omniscience is largely an incommunicable attribute." -- Doug Sayers

"A man travels the world over in search of what he needs and returns home to find it." -- George Augustus Moore, in The Brook Kerith

"If you don’t know where you’ve come from, you don’t know where you are." -- James Burke

"It’s nearly impossible to hear a spiritual preacher today. We have “seminaried” the spirit right out of them." -- Jess Alford

"The verbal contest over who is and is not privileged ironically takes place among people who are—all of them—the most privileged ever." -- Bart Barber

Wise choices or "Victim blaming"

Mayim Bialik: Being a Feminist in Harvey Weinstein’s World -- "Nothing has been a harsher reminder that I work in an industry that profits on the exploitation of women — and not just on screen — than the accusations of Harvey Weinstein as a serial sexual assaulter, particularly of aspiring young actresses."

In the wake of the Harvey Weinstein scandal, and for her efforts to promote "choices...that I think of as self-protecting and wise," actress Mayim Bialik accused instead of blaming the victim. Are we so absorbed in the shame/blame game that "we [must] be naïve about the culture we live in"?

In a satirical mood, the Babylon Bee muses that the Morally Bankrupt Entertainment Industry [Is] Totally Baffled As To How Culture Became Morally Bankrupt.

Feet washing hymns from Zion's Hymns

No. 210, Page 164.
1. Disrobed of all his heavenly dress,
The Saviour came to earth ;
Cloth'd in a veil of mortal flesh,
And bow'd his head in death.

2. That awful night in which, betray'd,
He introduced the feast,
Which we, my friends, have seen display 'd,
Where each has been a guest.

3. The solemn scene about to close,
To make the whole complete,
He meekly from communion rose
And washed his servants' feet.

4. "To each," he said, "let others do,
As I, your Lord, have done;
The heavenly pattern still pursue,
In form as I have shown."

5. Since Christ has the example set,
And left it on record ;
We'll humbly wash each other's feet,
Obedient to his word.

No. 211, Page 165.
1. Jesus, the Lord who groan'd and died,
Arising from communion sweet
Disrobed, his garments laid aside,
And washed the dear disciples' feet

2. "Know you," he said, "what I have done?
Ye call me Lord, and Master too,—
I have you an example shown,
And as I've done, ye ought to do."

3. See, through this robe, that glorious dross,
Which Christ in love laid humbly by:
Clothed in a veil of mortal flesh,
For man to suffer, bleed and die.

4. Was he begirt with napkin round?
Learn hence that Christ the Lord would be,
While here below, a pattern found-
Servant of all, of you, of me!

5. His washing the disciples' feet,
Proclaims his cleansing, healing power ;
His re-assuming all complete,
The great, the grand, triumphant hour.

6. With Christ our pattern thus in view,
While here we hold communion sweet.
As he commands we'll joyful do,
And meekly wash each other's feet.

From Zion's Hymns by Rufus K. Hearn; Joseph S. Bell; Randolph, Jesse Falkland: Pitt County, NC, 1867.

Old Prospect, October 20-22

Old Prospect Baptist Church will have a weekend meeting, Friday October 20, Saturday October 21, and Sunday October 22, Lord willing.

John 1:46 Come and see.

All uninspired writings are liable to contain error

The Scriptures accompanied by the aids of the Holy Spirit are the only source, which the servant of God can derive or desire that instruction which is requisite to qualify him for teaching the great truths of Religion...as all uninspired writings are liable to contain error, though the productions of pious men, they should be consulted with great caution, lest errors be imbibed with truth...in case one wishes to consult any of these helps on any significant point, he should first examine the Scripture thereon, carefully comparing Scripture with Scripture, and thus get as good understanding upon it as possible himself, unaided by any other book other than the Bible. He will then be prepared to read to advantage men's views; and will know far better to receive his truth and reject his error...the establishment of a Theological School which shall require any given amount of knowledge to be acquired, and any specific length of time, to be spent in Biblical studies, will not tend to promote the scriptural prosperity of the connection. 

-- "Proceedings of the Freewill Baptist Convention," Acton Maine, January 15, 1840

Leaven and its Parable

Matthew 13:33 Another parable spake he unto them; The kingdom of heaven is like unto leaven, which a woman took, and hid in three measures of meal, till the whole was leavened.

I have been greatly influenced by the idea that the use of leaven as a symbol is a type of sin and/or always has a connotation of evil. The argument seems to be that leaven is used “consistently and unanimously” in Scripture this way. For example J. Vernon McGee, a teacher I often listened to on the radio, says, “Nowhere is leaven used as a principle of good; it is always a principle of evil.” Many have been influenced in this direction by the Scofield Reference Bible notes.

4. Summary: (1) Leaven, as a symbolic or typical substance, is always mentioned in the O. T. in an evil sense (Gen 19. 3, refs.). (2) The use of the word in the N. T. explains its symbolic meaning. It is “malice and wickedness,” as contrasted with “sincerity and truth” (1 Cor. 5. 6-8). It is evil doctrine (Mt. 16. 12) in its threefold form of Pharisaism, Sadduceeism, and Herodianism (Mt. 16. 6; Mk. 8. 15). The leaven of the Pharisees was externalism in religion (Mt. 23. 14, 16, 23-28); of the Sadducees, scepticism as to the supernatural and as to the Scriptures (Mt. 22. 23, 29); of the Herodians, worldliness—a Herod party amongst the Jews (Mt. 22. 16-21; Mk. 3. 6).  (3) The use of the word in Mt. 13. 33 is congruous with its universal meaning.[i]

The influence of leaven most often refers to a principle of evil, but is not inherently so. According to Dictionary.com “Leaven” is “a substance that causes fermentation and expansion of dough.” It is a natural process that is neither good nor evil. Leaven’s diffusive properties – which start sparsely or slowly and spread widely – are the focal point of its use as a symbol, rather some innate evil. The influence may be either “good” or “evil.” (Those who regularly eat leavened bread apparently think it is a natural good!) Older commentators seem to recognize that it is most often used to symbolize evil, but may also symbolize good. John Gill writes, of Matthew 13:33, “…here it seems to be taken in a good sense, and the Gospel to be compared unto it; nor for its disagreeable qualities, but on account of its small quantity.” Matthew Henry says “…the preaching of the gospel is like leaven” and Albert Barnes thinks “This [parable] states the ‘way’ or ‘mode’ in which [the spread of the gospel] would be done.”

The “always evil” view of leaven ignores a few exceptions to the supposed rule.  For example, in contradiction to what many think, leaven was used with some offerings. It was offered with a thank offering (Leviticus 7:13; Amos 4:5) and offered with a wave offering (Leviticus 23:17; Numbers 15:18-21 may also refer to an offering containing leaven).

If leaven is not always a principle of evil, then we need to reconsider the interpretation of Matthew 13:33 that is based on that fact and commonly heard in our churches.[ii] Perhaps we need to reconsider the older “gospel influence” interpretation also. Ultimately, we end up with two main and very opposite allegorical interpretations. First, the leaven is good (the kingdom or the church or the gospel) and is inserted into the meal, which is the world. This is the “good” interpretation. Second, the leaven is evil and is inserted into the meal, which is the kingdom of God (or the church or the gospel). This is the “bad” interpretation. In either case, the parable says the whole is leavened, so that the difference between the leaven and the dough is imperceptible. Neither of these interpretations fit the general tenor of Scripture.

Rather than trying to make the parable “walk on all fours,”[iii] why not let the story itself be the point? The woman is a woman, the leaven is leaven, and the meal is meal. This is a familiar household story of a woman baking bread, preparing it beforehand with the kneading in of the leaven (rising agent) into the dough and waiting for it to take effect. There is a beginning and an ending, with a period of waiting in between. The coming of the kingdom of God acts out over a period of time – “till the whole was leavened.”

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[i] Note 4, on Matthew 13:33 – The Holy Bible, Scofield Reference Bible, C. I. Scofield, editor, New York, NY: Oxford University Press 1909/1945, p. 1016. Leaven (chametz) is referenced in 18 verses in the Old Testament, and leaven (zume) is referenced in 13 verses in the New Testament.

[ii] For example, J. R. Graves: “…this parable…prophetically teaches us that a power inimical to Christ would corrupt the pure gospel of Christ by stealthily introducing soul-destroying error into it, until the whole was leavened.” (The Parables and Prophecies of Christ Explained, J. R. Graves, Texarkana, TX: Baptist Sunday School Committee, 1887/1928 reprint, p. 57)

[iii] Making a parable “walk on all fours” means insisting that every detail of the story finds some allegorical interpretation -- such as, the woman is the church, the leaven is the gospel, the meal is the world, and the leavening action is the working of the gospel in the world. Every detail of a parable doesn’t have to have a precise point beyond supporting the basic meaning of the story itself.

Declaring the end from the beginning

Isaiah 46:9-10 Remember the former things of old: for I am God, and there is none else; I am God, and there is none like me, declaring the end from the beginning, and from ancient times the things that are not yet done, saying, My counsel shall stand, and I will do all my pleasure:

The Scriptures teach that God knows all things, and from eternity knows what He knows (1 Chronicles 28:9; Psalm 139:1-6; Psalm 147:5; Isaiah 46:9-10; John 2:24–25; 1 John 3:20). Because man is finite and God’s omniscience is inscrutable, men often draw back from such knowledge. With David let us be satisfied that “Such knowledge is too wonderful for me; it is high, I cannot attain unto it.” May we never seek to explain away God’s infinite and eternal knowledge.

For those who wish to redefine things that our minds can’t comprehend, there are passages available. For example, God brought the animals he created unto Adam “to see what he would call them” (Genesis 2:19). Through an angel God told Abraham “now I know that thou fearest God,” after Abraham offered Isaac his son (Genesis 22:12). God seemed to not know what Adam would name the animals. God seemed to not know how Abraham would respond when he commanded him to offer Isaac. How do we interpret and understand such texts?

The inspired Scripture describes God as all-knowing, an attribute we theologically label omniscience. It extends that knowledge not only to the past and present, but also to the future. First, it is wise to notice that the first passages listed above (Psalm 139:1-6; Psalm 147:5; Isaiah 46:9-10; et al.) are clearly fashioned to teach about the extent of God’s knowledge. These come from an eternal perspective. There are no “ifs,” no contingencies, no questions, no uncertainties. The next passages (Genesis 2:19; Genesis 22:12) are embedded in narratives of God’s dealings with Adam and Abraham. They are not designed to speak specifically to God’s eternal attribute of knowledge, but to narrate how God interacts with these men. Here God steps “into time” and deals with man on his level. From man’s standpoint there are “ifs,” contingencies, questions, and uncertainties. Some might prefer the term “anthropomorphism” – ascribing human attributes to God – to describe or understand these texts. When eternal omniscient God deals with temporal finite mankind, he must accommodate his speech and actions to their level. It is unnecessary to hedge that God’s knowledge is somehow bound by the decisions of men and the outcomes of events in time and space.

“Such knowledge is too wonderful for me; it is high, I cannot attain unto it.”

American Values, and other links

The posting of links does not constitute an endorsement of the sites linked, and not necessarily even agreement with the specific posts linked.

• American Values, Mental Health and Using Technology in the Age of Trump -- "... Americans who see themselves as “very spiritual” were equally likely to vote for Trump or Clinton."
• Asa Elijah Wright 1795-1873 -- "Asa Wright took part in the organization of the Sabine Baptist Association in Novermber, 1843."
• Church stoked tithing with unemployment scam, ex-members say -- "Fields said he knew the plan was not legal but went along with it because of intense pressure from Whaley, who founded the church with her husband in 1979."
• Grandfather hands stranger's toddler $20 bill in Target for most tragic reason -- ""The man got his wallet out and pulled a $20 out, he put it in Owens pocket on his shirt and said..."
• Ezekiel 18:24 -- "The truth is that those who are truly righteous are not so in themselves.  We have no righteousness of our own."
• Freewill As Taught In Scripture -- "These Scriptures and many others clearly show that free will does exist and is being exercised by God and man."
• Hurricanes Harvey And Irma Were NOT Caused By 'Climate Change' -- "The Intergovernmental Panel on Climate Change reported in its most recent scientific assessment that '(n)o robust trends in annual numbers of tropical storms, hurricanes, and major hurricanes ... have been identified over the past 100 years in the North Atlantic basin,' and that there are 'no significant observed trends in global tropical cyclone frequency."
• Irreconcilable Differences: a Revolution for the Soul of the Southern Baptist Convention -- "A Thesis by Ryan S. Parsons, May 2016
• Is God Judging America? -- "Our God judges sin. Don’t try to absolve him. Our God is beyond our understanding. Don’t try to explain him."
• Life, Ministry, and More with Dr. Robert Picirilli -- "The Historical Commission is charged with preserving and promoting Free Will Baptist History. So the whole purpose of the commission then is to provide incentives to our people to learn more about Free Will Baptist history."
• Masterpiece Cakeshop: Meet the Christian Legal Group Behind the High-Profile Court Case -- "As a result of its advocacy, ADF has garnered its fair share of both praise and criticism from actors on both sides of the culture wars."
• Promise Quotes -- "When the world says, “Give up,” Hope whispers, “Try it one more time”."
• Samuel F.B. Morse Letter – 1830 -- "Samuel F.B. Morse sent the first telegraph between cities in 1844 — the text of Numbers 23:23, “What Hath God Wrought.”"
• The Journey of Cloud's Creek Community & Baptist Church -- "Rev. William Hendon was ordained at Cloud's Creek Baptist Church on July 11, 1807...Two sons of Moses Herrin, married two daughters of Rev. William Hendon."
• The List: American Clergymen Who Defended Slavery -- "Like finding the tail of a long serpent protruding from a dark hole, Tise slowly but surely extracts the American ideology of proslavery from its shadowy history and into the light by studying those who wrote in the defense of American slavery."
• Why Princeton’s snub of Tim Keller should outrage progressives -- "If you’re a conservative evangelical Christian who feels called to ministry, you’re welcome to attend Princeton Theological Seminary. But you’re not worthy of honor there."

Spurgeon Comments

Do not needlessly amend our authorized version. It is faulty in many places, but still it is a grand work taking it for all in all, and it is unwise to be making every old lady distrust the only Bible she can get at, or what is more likely, mistrust you for falling out with her cherished treasure. Correct where correction must be for truth's sake, but never for the vainglorious display of your critical ability. 

Commenting and Commentaries, 1876, p. 31

A genuine fragment of inspired Scripture has been dropped by our older translators, and it is too precious to be lost. Did not our Lord say, “Gather up the fragments that remain, that nothing be lost”? The half lost portion of our text is restored to us in the Revised Version. Never did a translation of the New Testament fail more completely than this Revised Version has done as a book for general reading, but as an assistant to the student it deserves honorable mention, despite its faults. It exhibits here and there special beauties, and has, no doubt, in certain places brought into notice words of sacred Scripture which had fallen out; we have a notable instance in my present text.

“And We Are”: A Jewel from the Revised Version (July 19, 1885)

The Model Church

The Model Church by John Henry Yates

1. Well, wife, I’ve found the model church,
And worshipped there today;
It made me think of good old times,
Before my hair was gray;
The meeting house was finer built
Than they were years ago,
But then I found when I went in,
It was not built for show.

2. The sexton did not set me down
Away back by the door;
He knew that I was old and deaf,
And saw that I was poor;
He must have been a Christian man,
He led me boldly through
The crowded aisle of that grand church,
To find a pleasant pew.

3. I wish you’d heard the singing, wife,
It had the old-time ring;
The preacher said with trumpet voice,
Let all the people sing:
Old Coronation was the tune;
The music upward rolled
Until I tho’t the angel choir
Struck all their harps of gold.

4. My deafness seemed to melt away,
My spirit caught the fire;
I joined my feeble, trembling voice
With that melodious choir;
And sang as in my youthful days,
Let angels prostrate fall.
Bring forth the royal diadem
And crown Him Lord of all.

5. I tell you, wife, it did me good
To sing that hymn once more;
I felt like some wrecked mariner
Who gets a glimpse of shore;
I almost want to lay aside
This weather beaten form,
And anchor in the blessèd port,
Forever from the storm.

6. ’Twas not a flowery sermon, wife,
But simple gospel truth;
It fitted humble men like me;
It suited hopeful youth;
To win immortal souls to Christ,
The earnest preacher tried;
He talked not of himself, or creed,
But Jesus crucified.

7. Dear wife, the toil will soon be o’er,
The vict’ry soon be won;
The shining land is just ahead,
Our race is nearly run;
We’re nearing Canaan’s happy shore,
Our home so bright and fair;
Thank God, we’ll never sin again,
There’ll be no sorrow there.

Articles of Faith of the Texas Free Will Baptist Association, 1894-1944

Below are the five Articles of Faith of the Texas Free Will Baptist Association, 1894-1944 (available range of minutes that I have). These appear on pages 10-11 of the 1894 minute and pages 12 and 13 of the 1944 minutes. There are no real or obvious differences other than what seem to be punctuation and typesetting.[i] The Association is now known as the East Texas District Association. It was organized in 1878.

ARTICLES OF FAITH

  Of God.—Article 1. There is one God and Mediator between God and men, the man Jesus Christ, who gave Himself a ransom for all, to be testified in good time.

  Of Free Will.—Article 2.  We believe that the human will is free, and that all who have heard and who have learned of the Father have the ability to accept or reject the conditions of salvation.

  Of Baptism.—Article 3. Mode—And Jesus, when He was baptized, went up straightway out of the water.—Matt. 3.

  And it came to pass in those days that Jesus came from Nazareth and was baptized of John in Jordan.—Mark 1:9.

  Buried with Him in baptism, wherein ye are also risen with Him through faith of the operation of God who hath raised Him from the dead.—Col. 2:12

  We are buried with Him in baptism, into death, that like as Christ was raised from the dead by the glory of the Father, even so we also walk in newness of life. For if we have been planted together in the likeness of His death, we shall be also in the likeness of His resurrection.—Rom. 6:4-5.

  For ye are dead and your life is hid with Christ in God.—Col. 3:3.

  Subjects—Go ye therefore and teach all nations—Matt. 28:19.

  Then they that gladly received His word were baptized—Acts 2:41.

  And they spake unto him the word of the Lord, and to all that were in the house. And he took them the same hour of the night, and washed their stripes; and was baptized, he and all his straightway. And when he had brought them into his house, he set meat before them and rejoiced, believing in God with all his house.—Acts 16:32-34.

  If thou believest with all thine heart thou mayest.—Acts 8:37-39.

  Object—The like figure whereunto baptism doth also now save us (not putting away the filth of the flesh, but the answer of a good conscience toward God) by the resurrection of Jesus Christ.—1 Peter 3:21.

  The Lord’s Supper.—Article 4. But let a man examine himself, and so let him eat of that bread and drink of that cup.—1 Cor. 11:28.

  This done in remembrance of Me.—Luke 22:19.

  The Bible.—Article 5. All Scripture is given by inspiration of God and is profitable for doctrine, for reproof, for correction, for instruction in righteousness.—2 Tim. 3:16.

In addition to the “Articles of Faith,” the minutes also include the “Constitution,” “Church Decorum,” and “Government and Ordinances” statements. An interesting change from 1894 to 1944 is the 29^th statement of the “Church Decorum.”[ii] 1894: “Feet washing shall be attended to as the church seems proper.” 1944: “If consciences of any are tender on the subject of feet-washing in any Church, they shall not be molested if they see fit to practice it.”

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[i] For example, Art. 2 in 1894 is Article 2 in 1944; “The Lord’s Supper” and “The Bible” in 1944 are in regular style, but in 1894 in small caps; II Tim, iii, 16v. in 1894 is 2 Tim. 3:16 in 1944. I have merged the two styles with (hopefully) no loss of clarity.

[ii] The change was made sometime between 1894 and 1913. I do not have access to any intervening minutes.

An Abstract of the Former Articles of Faith...

An Abstract of the Former Articles of Faith Confessed by the Original Baptist Church Holding the Doctrine of General Provision with a Proper Code of Discipline

This Abstract of the Former Articles of Faith is now often referred to as the “1812 Former Articles” because it originated in 1812. At a general conference in Green County, North Carolina in November 1812, Elders James Roach and Jesse Heath were appointed to revise and reprint the former confession of faith. This document was a forerunner of the current Free Will Baptist Articles of Faith. In contrast, this 1812 document teaches final perseverance in grace rather than the possibility of apostasy.

1. We believe that there is but one living, true and eternal God: the Father of whom are all things from everlasting to everlasting, glorious and immutable in all his attributes. I Cor. viii, 6; Isa. xl, 28.

2. We believe that there is one Lord Jesus Christ, by whom are all things, the only begotten son of God, born of the Virgin Mary, whom God freely sent into this world, because of the love wherewith he loved loved the world, and Christ as freely gave himself a ransom for all, tasting death for every man; who was buried and rose again the third day and ascended into Heaven, from whence we look for him, the second time in the clouds of Heaven, at the last day to judge both the quick and the dead. I Tim. ii, 6 and 8; Rev. i, 7; Acts xxiv, 15.

3. We believe that there is one Holy Ghost the precious gift of the Father, through his dear Son unto the world, who quickeneth and draws sinners home to God. John xvi, 7 and 8; Acts ii, 4; Eph. iv. 4, 5, 6.

4. We believe that in the beginning God made man upright and placed him in a state of glory without the least mixture of misery from which he voluntarily by transgression fell, and by that means brought on himself, a miserable and mortal state, subject to death. Gen. ii. 17, & iii. 17, 18, 19

5. We believe that God is not willing that any should perish, but that all should come to repentance and the knowledge of the truth, that they might be saved; for which end Christ hath Commanded the Gospel to be preached among all nations, to every creature. Mark xvi, 15; Luke xxiv, 47.

6. We believe that no man shall suffer in hell, for want of a Christ that died for him, but as scripture has said, for denying the lord that bought them; because they believe not in the name of the only begotten son of God. Unbelief therefore being the cause why the just and righteous God of Heaven will condemn the children of men, it follows against all contradiction, that all men at one time or another, is found in such as capacity as that through the grace of God, may be eternally saved. II Peter ii, 1; John i, 17; Acts xvii, 30; Mark vi, 6; Heb. iii, 10; I John v, 10.

7. We believe the whole Scriptures are infallibly true, and that they are the only rule of faith and practice.

8. We believe in the doctrine of general Provision made of God in Christ, for the benefit of all mankind, who repent and believe the Gospel. Luke xiv. 16, 17, 18, 19 and 20; Mat. xxviii. 18, 10.

9. We believe that sinners are drawn to God the Father, by the Holy Ghost, through Christ, his son, and that the Holy Ghost offers his divine aid to all the human family, so as they all might be happy; would they give place to his divine teaching; whereas such who do not receive the divine impressions of the holy spirit, shall at a future day, own their condemnation just, and charge themselves with their own damnation, for wilfully rejecting the offers of sovereign grace. Mat. xi, 27; John vi, 44 and 66; Psalms l, 1; Titus ii, 11 and 12; Jer. xxii, 29.

10. We believe that the Saints shall persevere in grace, and never finally fall away. John x. 27, 28 and 29.

11. We believe that God hath before the foundation of the world, chosen or elected unto Eternal life, such as believe in Christ; yet confident we are, that the purpose of God according to election was not in the least arising from any foreseen faith or righteousness done by the creature, but only by the mercy, goodness, and compassion, dwelling in God towards the creature, and so it is of him that calleth, whose purity cannot admit of any unclean person or thing in his presence. Therefore his decree of mercy, reaches only the Godly man; whom saith David, the Lord hath set apart for himself. John iii, 16; Rom. ix; Psalms iv, 3.

12. We believe that men, not considered simply as men, but ungodly men were of old, ordained to condemnation, considered such who turn the grace of God into lasciviousness, denying the only Lord God, and our Lord Jesus Christ that bought them; and therefore shall bring upon themselves swift destruction: but we observe that they and such the Apostle saith, because they receive not the love of the truth, that they might be saved; therefore the indignation and wrath of God is upon every soul of man that doth evil, living and dying therein; for there is no respect of persons with God. Jude i, 4; II Peter ii, 1; II Thes. ii. 10, 11, 12; Romans ii, 9.

13. We believe that all children, dying in infancy, having not actually transgressed against the law of God in their own person, are only subject to the first death which was brought on them by the fall of the first Adam, and not that any one of them dying in that state, shall suffer punishment in Hell by guilt of Adam’s sin, for of such is the kingdom of God. I Cor. xv, 22; Mat. xviii. 2,3,4 and 5; Mark ix. 36 and 37; Mat. xix, 14.

14. We believe that good works are the fruits of a saving faith, and that in the use of the means of the grace, and not out of the use of those means, eternal life is promised to men. Rev. xxii, 14 and 15; Isa. i. 19 and 20; Matt. vii, 7 and 8;  Jer. vi, 16; Luke xiii, 34 and 35.

15. We believe that no man has any warrant in the holy scriptures, for justification before God through his own works, power or ability, which he has in and of himself, only as he by Grace is made able to come to God, through Jesus Christ; believing the righteousness of Jesus Christ to be imputed to all believers for their eternal acceptance with God. Rom. vi, 24; Jer. xxii, 16.

16. We believe that all things are foreseen in the wisdom of God, so that God knoweth whatsoever can or cannot come to pass upon all supposed conditions; yet not as having decreed any person to eternal death or everlasting life, out of respect of mere choice, farther that He hath appointed the Godly unto life, and the Ungodly, who die in sin unto death. Heb. iv, 13; Prov. viii, 22, 23, 24, 25, 26, 27, 28, 29, 30 & 31; Matt. xxv, 31, 32, 33, 34, 35, 36, 37, 38, 39, 40, 41, 42, 43, 44, 45 & 46.

17. We believe as touching Gospel ordinances in believers Baptism, laying on of hands, receiving of the sacraments in bread and wine, washing the saints feet, anointing the sick with oil in the name of the Lord, fasting, praying, singing praises to God, and the public Ministry of the word, with every institution of the Lord that we shall find in the New Testament. Luke xxii, 19 and 20; John xxiii, 8th down to the 17th; James v, 14.

18. We believe that the Gospel mode of Baptism is by immersion, and that believers are the only subjects for Baptism. Mat. iii, 8 and 16; Mark i, 5 and 10; Acts viii, 38 and 39; Romans vi, 4; Heb. x. 22.

19. We believe in a general resurrection of the dead and final judgment at the last day.  John v, 28 and 29; Revelation 20:4-6, II Cor. v, 10.

20. We believe the happiness of the righteous are Eternal, and the torments of the wicked are endless. Matthew xxv, 46.

In The Free Will Baptists in History, author William F. Davidson compares the Abstract to the 1660 Standard Confession (pp. 91-99), effectively showing the Abstract’s basis in the Standard Confession. In A History of Original Free Will Baptists, Michael R. Pelt also briefly discusses the Abstract.

This was transcribed from a photocopy of an original printing graciously provided by the Welch College, comparing the articles as referenced by Davidson in his book, and a transcribed copy made by Ronald Creech in 1962.

Free Will Baptist historical materials online

Listed below are some Free Will Baptist historical materials that I found online.

• A Brief History of the Liberal Baptist People in England and the United States from 1606 to 1911, by G. W. Million and G. A. Barrett
• A History of Original Free Will Baptists by Michael R. Pelt
• History of the Free Will Baptists of North Carolina by T. F. Harrison and J. M. Barfield
• The History of the Freewill Baptists, for half a century by I. D. Stewart
• A History of Free Will Baptists by G. W. Million
• The Free Will Baptist Story, by Damon C. Dodd
• Minutes of General Conference of the Freewill Baptist Connection, Volume 2, 1859-1886
• General Conference of the Original Free Will Baptists of United States, 1930
• General Conference of the Original Free Will Baptists of United States, 1931
• General Conference of the Original Free Will Baptists of United States, 1932
• General Conference of the Original Free Will Baptists of United States, 1933
• General Conference of the Original Free Will Baptists of United States, 1934
• General Conference of the Original Free Will Baptists of United States, 1935
• Eastern General Association of the Original Free Will Baptists of United States, 1936
• Eastern General Association of the Original Free Will Baptists of United States, 1937
• Eastern General Association of the Original Free Will Baptists of United States, 1938
• Minutes of the State Line Free Will Baptist Association, 1939 (AL)
• Minutes of the National Association of Free Will Baptists, 1972
• 1991 Minutes South Carolina State Association of Ooriginal Free Will Baptist
• The Freewill Baptist Quarterly, Volume 11, 1863
• The Free will Baptist [serial] 1949