Revolutionary War Pension and Bounty Land Warrant Application File W. 8398, William Broadway, S.C.

SERVICE
NUMBER
S. L.
Broadway, William Broadway,
N. 8398
B.Y.Wt. 30,600-160-55
Mary
CONTENTS
Blank lined area for contents
Blank lined area for contents

6-343- South Carolina Mary Broadway widow of William Broadway S C who served in the Revolutionary
war, as a Private
Inscribed on the Roll at the rate of 20- Dollars
Cents per annum, to commence on the 4th day of March, 1848.
Certificate of Pension issued the 16 th day of July 1855- and sent to
J. G. Combs. Present.
Recorded on Roll of Pensioners under act February 2, 1848, Page 304. Vol. 2.

183431
Met Mar 3
July 3 1858
Mary Broadway / Widow of William Broadway
First
Capt William Riche Colo Henry D. Richards "Guards Mountain Brigade"
no 30
Rev. J. Coar
S.L. July 48-6343
AD: 160 ac, p. 5756
[Handwritten signature/initials]
James Taylor Sumpterville S.C.
Pat

Court of Ordinary 3 Sumter dist
State of South Carolina 3 On this 10th day of January 1854. Before the subscribing Sumter district Judge of Ordinary and for said district and State personally appeared Mary Polly Broadway aged about 85 years a Resident of said dist. and State who being duly sworn according to law upon her oath declares that follows in order to obtain the provisions benefit of the provisions made by the acts of Congress passed 4th July 1838 - 3 March 1843 - 17 June 1844 - 2 Feb & 29 July 1848 and 3rd Feb & 1852 that she is the widow of William Broadway deceased late of Sumter district who was a Soldier as a private in the Revolutionary army in the companies commanded by Captains Dukes and others in the Regiment of South Carolina Volunteers commanded by Richard Richardson and other Col. in the Brigades attached to Generals Harrison and Sumter; that her said husband enlisted at the commencement of hostilities and continued to serve in said way with the exception of short intervals and until peace was proclaimed - as as she has been informed and believes
She further declares, that she was married to the said William Broadway on the 12th day of May 1785; that her husband the aforesaid William Broad- way died on the 2d day of February 1839. She further Swears she had ten children to the said William Broadway two of whom named George who was born on the 12th day of June 1786 and died the day of March 1849 and William born the day of July 1788 and died the day of 1843 or 1844; the others are surviving; that the birth of her eldest child George on the 12th of June 1786 is undoubtedly correct because she knows he was born precisely 13 months after declarant's marriage
That she believes her said husband made application for a pension some years before his death but why or wherefore he did not get one the declarant does not know. She further says she never again married but continues the widow of the said William Broadway: She further Swears she has never received any pension under

under the foregoing acts of Congress, nor has she ever made any application therefore ex- the present
Subscribed by me this day and known to before me the day and year first written within: And I do certify I have no interest in the claim for pension or its prosecution within mentioned; and do further certify I am personally acquainted with the Declarant Mary or Polly Broadway and that she is a person of truth in whose statements the fullest faith and credit should be given and that she is of the age within declared: In testimony whereof I have hereunto set my hand and affixed the Seal of said Court of ordinary this 10th day of January 1854
her Mary Broadway Bridget
W. L. ... D. S. L.

✓ Declaration etc.
Mary Broadway widow of Wm Broadway - for county land Act 3 March 1855
183431
Ms. A. 9. 2. 20. 10 Ms. A. 9. 2. 20. 11

STATE OF South Carolina }
On the 28th day of June 1855  Spartan district Before the subscribing allegations , in and for the district and State aforesaid, personally appeared Mary Broadway aged 86 years, a resident of Spartan district , who
being duly sworn, according to law, declares, that she is the Widow of William Broadway deceased a Revolutionary Soldier  in the Company commanded by Captain in the Regiment
of Commanded by in the war
: That said at on or about the for the term
of and continued in actual service in said war until and was honorably discharged
at on the which discharge, if ever re-
ceived is lost or mislaid:  in the Company commanded by Captains William Dukes and others and Regiments of Col. Henry & Richards on General Marion's Brigade in the war of the Revolution; that she was married to the said Wm Broadway in May 1785, that he died the 2nd February 1839 - leaving her a widow and that she is now a widow. She refers to papers on file to prove her said marriage and death of her husband the said William Broadway in the pension office accompanying her application for pension: She
makes this declaration for the purpose of obtaining the Bounty Land to which
she may be entitled under the Act of Congress approved March 3d 1855 and further swears that she has never received any Bounty Land under said act
or any other act nor has she ever made any applications therefor except the present.
Mary
Mary Broadway
SWORN to and subscribed before me, the day and year first above written; and I do certify that I have no interest in said claim or its prosecution; and I do further certify I
am personally acquainted with the declarant Mary Broadway who is a person of truth and respectability. and I further certify the applicant is the identical
person she represents herself to be.
Isaac T. Gage
Major

STATE OF South Carolina } Sumter district }
KNOW ALL MEN BY THESE PRESENTS: That I Mary Broadway of Sumter district and State aforesaid, do hereby constitute and appoint Darius Taylor of Sumterville S.C. my true and lawful Attorney for me and in my name to receive from the Comr. of Pensions the Bounty land warrant to which I am entitled under the act approved March 3d 1855
My said Attorney being authorized to sign all necessary papers as fully and amply as I could do if personally present; hereby confirming whatever my said Attorney may do by virtue of these presents: Declaring this my Power of Attorney to be irrevocable.
IN WITNESS, Whereof I have hereunto subscribed my name and set
my Seal this 28th day of June 1855
[L. S.]
Mary Broadway STATE OF S.C. } Sumter district }
BE IT KNOWN: That on 28th day of June 1855 Before the subscribing Magnate in and the district and State aforesaid, personally appeared Mary Broadway subscriber to the foregoing Power of Attorney, and acknowledged the signing, sealing and delivery of the same to be her own voluntary act and deed for the uses and purposes therein set forth.
In testimony whereof I have hereunto subscribed my name.
Geo R. Logan Claggs STATE OF South Carolina } Sumter district }
On the 29 day of June 1855 Before the subscribing Magnate in and for Sumter district and State aforesaid personally appeared John China and B
Bateman Residents of Sumter district who being duly and separately sworn according to law upon their oaths swear that the within declaration was commanded by Captain in the Regiment of

Signed and acknowledged by Mary Broadway in our presence and that we believe from the appearance and statements of the applicant that she is the identical person she represents herself to be.
J. C. Shina R. Bateman
Sworn to and subscribed before me the day and year first above written. I do certify I am personally acquainted with the affiants John Shina and R. Bateman who are persons of respectability and credible witnesses.
J. C. Logan Magistrate
STATE OF South Carolina } Sumter District }
I Geo: Esquire, Clerk of the Court of Common Pleas and Circuit Services for the district. — and State aforesaid, do certify that M c R. Logan Esquire before whom the foregoing declaration of an attorney and affidavits were made was at the date thereof duly appointed and qualified Magistrate for the district and State aforesaid and that his signatures thereto are genuine.
I further certify that I am personally acquainted with the affiants and that they are persons of truth and respectability, in whose statements the fullest faith and credit should be placed. and I further certify that I have no interest in said claim or its prosecution.
IN testimony whereof I have hereunto set my hand and affixed my Seal of Office this 29th June 1855.
J. C. DeSchamps Clerk

State of So. C. 3 Personally appeared before the subscribing Magistrate for Sumter district Sumter dist 3 John Nettles aged 63 years. Joseph Nettles aged 57 years Francis Marion aged 84 years
Residents of Sumter district and state aforesaid who being duly and separately sworn according to law upon their oaths declare that they were intimately acquainted with the late William Broadway of Sumter district deceased and his wife Polly or Mary Broadway whose name before marriage was Polly or Mary Danners and also their children George and William Broadway both deceased. Mary Abner Lewis and Elsey Broadway as well as their married daughters - Rebecca Wise, Susannah Rogers and Elizabeth Scott and Nancy Hoag - all now surviving. That said deponents were born and raised about 15 miles where Wm Broadway and his wife and family resided until some of said children removed from the neighborhood within the last 18 or 20 years; that the said George Broadway died about 5 years ago and William Broadway died about three or four years ago; that most the deponents always understood the said George Broadway was the eldest child of the said Wm & Polly Broadway and do hereby believe he was the oldest when at the time of his death must have been 63 or 65 years old or thereabout, which fact the deponents have reason to suppose by a comparison with their own ages and recollection of Geo Broadway when he died as aforesaid with whom they were acquainted since early infancy and further say William Broadway was about 2 years younger than George. They further swear the said William Broadway (the father) was reported to have been a Revolutionary Soldier and have no doubt whatever the said William and Polly or Mary Broadway were lawfully married when always lived together as husband and wife and were so reported - until he died on 2 nd day Feby 1839, leaving the said Polly Broadway his widow who has not again married but continues the widow of the said William Broadway. They further swear they have no interest in any claim or pension to which the said widow Broadway may be entitled to for the services of her said husband in said war. The deponents further swear that they have no interest in any claim for pension on account of the services of Wm Broadway aforesaid Soldier in the Revolution. The words and figures "until he died 2 day of Feby 1839" erased before beginning
Sworn and subscribed before me this - 30th January 1854 A. A. Nettles clerk
x John Nettles x Joseph Nettles Francis Marion

George Broadway Son of William Broadway & Mary his Mother was born 12 of June in the year of our Lord 1786
George Broadway & Mary his wife was Married the 8 day of July in the year of our Lord 1810
Susanna Broadway was born the 5 day of January in the year of our Lord 1813
1786 Broadway M.F. 1810 S.C.
Leonard Broadway was born the 9 day of February in the year of Lord 1815
Simanion C Broadway was born the 2 day of March in the year of our Lord 1819
Rebecca P Broadway was born the 12 day of March in the year of our Lord 1822
William J Broadway was born the 10 day of December in the year of our Lord 1824

A Confession of Faith,
PUT FORTH
BY THE ELDERS AND BRETHREN
OF
MANY CONGREGATIONS OF CHRISTIANS,
(BAPTIZED UPON PROFESSION OF THEIR FAITH,)
IN LONDON AND THE COUNTRY.
Adopted by the Baptist Association of Philadelphia, September 25, 1742. And by the Charleston, in 1767.
SECOND CHARLESTON EDITION.
To which is added—an Article on singing Psalms in Public Worship.
With the heart man believeth unto righteousness, and with the mouth confession is made unto salvation.— Romans x. 20. Search the Scriptures.— John v. 39.
CHARLESTON, (S. C.)
PRINTED AND SOLD BY J. HOFF, NO. 117, BROAD-STREET.
1913.

WE the Ministers and Messengers of, and concerned for, upwards of one hundred baptized congregations in England and Wales (denying Arminianism) being met together in London from the third of the seventh month, till the eleventh of the same 1689, to consider of some things that might be for the glory of God, and the good of these Congregations; have thought meet (for the satisfaction of all other Christians that differ from us in the point of baptism) to recommend to their perusal the Confession of our Faith; printed for, and sold by John Marshall, at the Bible in Grace-Church Street, Which Confession we own, as containing the doctrine of our faith and practice; and do desire that the members of our churches respectively do furnish themselves therewith.
Hanserd Knollys, William Kiffin, John Harris, William Collins, Hercules Collins, Robert Steed, Leonard Harrison, George Barret, Isaac Lamb, Richard Adams, Benjamin Keach, Andrew Gifford, Thomas Vaux, Thomas Winnel, James Hitt, Richard Tidmarsh, William Facey, Samuel Buttal, Christopher Price,
Daniel Finch, John Ball, Edmond White, William Prichard, Paul Fruin, Richard Ring, John Tomkins, Toby Willis, John Carter, James Webb, Richard Sutton, Robert Knight, Edward Price, William Phips, William Hankins, Samuel Ewer, Edward Man. Charles Archer.
In the name and behalf of the whole Assembly.
TO THE JUDICIOUS
John AND China etc!
IMPARTIAL READER.
his ————— Book
Courteous Reader,
IT is now many years since divers of us (with other sober Christians then living, and walking in the way of the Lord, that we profess) did conceive ourselves to be under a necessity of publishing a Confession of our Faith, for the information and satisfaction of those, that did not thoroughly understand what our principles were, or had entertained prejudices against our profession, by reason of the strange representation of them, by some men of note who had taken very wrong measures, and accordingly led others into misapprehensions of us, and them: And this was first put forth about the year 1643, in the name of seven congregations then gathered in London; since which time, divers impressions thereof have been dispersed abroad, and our end proposed, in good measure answered, inasmuch as many (and some of those men eminent both for piety and learning) were thereby satisfied, that we were no way guilty of those heterodoxies and fundamental errors, which had too frequently been charged upon us without ground, or occasion given on our part. And forasmuch, as that Confession is not now commonly to be had, and also that many others have since em-

braced the same truth which is owned therein, it was judged necessary by us to join together in giving a testimony to the world, of our firm adhering to those wholesome principles, by the publication of this which is now in your hand.
And forasmuch as our method and manner of expressing our sentiments, in this, doth vary from the former (although the substance of this matter is the same) we shall freely impart to you the reason and occasion thereof. One thing that greatly prevailed with us to undertake this work was (not only to give a full account of ourselves to those Christians that differ from us about the subject of baptism, but also) the profit that might from thence arise, unto those that have any account of our labours, in their instruction and establishment in the great truths of the Gospel; in the clear understanding, and steady belief of which our comfortable walking with God, and fruitfulness before him, in all our ways, is most nearly concerned; and therefore we did conclude it necessary to express ourselves the more fully and distinctly; and also to fix on such a method as might be most comprehensive of those things we designed to explain our sense and belief of; and finding no defect in this regard, in that fixed on by the Assembly, and after them, by those of the congregational way, we did readily conclude it best to retain the same order in our present Confession; and also when we observed, that those last-mentioned, did in their confessions (for reasons which seemed of weight both to themselves and others) choose not only to express their mind in words concurrent with the former in sense, concerning all those articles wherein they were agreed, but also for the most part, without any variation of the terms, we did in like manner conclude it best to follow their example, in making use of the very same words with them both, in these articles (which are very many) wherein our faith and
doctrine is the same with theirs, and this we did, the more abundantly, to manifest our consent with both, in all the fundamental articles of the Christian religion, as also with many others, whose orthodox confessions have been published to the world, on behalf of the Protestants in divers nations and cities: And also to convince all, that we have no itch to clog Religion with new words, but do readily acquiesce in that form of sound words, which hath been in consent with the Holy Scriptures, used by others before us; hereby declaring before God, angels, and men, our hearty agreement with them, in that wholesome Protestant Doctrine, which with so clear evidence of scripture they have asserted: Some things indeed, are in some places added, some terms omitted, and some few changed; but these alterations are of that nature, as that we need not doubt, any charge or suspicion of unsoundness in the faith, from any of our brethren upon the account of them.
In those things wherein we differ from others, we have express ourselves with all candour and plainness, that none might entertain jealousy of ought secretly lodged in our breasts, that we would not the world should be acquainted with; yet we hope we have also observed those rules of modesty and humility, as will render our freedom in this respect inoffensive, even to those whose sentiments are different from ours.
We have also taken care to affix texts of scripture at the bottom, for the confirmation of each article in our confession ; in which work we have studiously endeavoured to select such as are most clear and pertinent, for the proof of what is asserted by us: And our earnest desire is, that all into whose hands this may come, would follow that (never enough commanded) example of the noble Bereans , who searched the scriptures daily that they might find out whether the things preached to them were so or not.

braced the same truth which is owned therein, it was judged necessary by us to join together in giving a testimony to the world, of our firm adhering to those wholesome principles, by the publication of this which is now in your hand.
And forasmuch as our method and manner of expressing our sentiments, in this, doth vary from the former (although the substance of this matter is the same) we shall freely impart to you the reason and occasion thereof. One thing that greatly prevailed with us to undertake this work was (not only to give a full account of ourselves to those Christians that differ from us about the subject of baptism, but also) the profit that might from thence arise, unto those that have any account of our labours, in their instruction and establishment in the great truths of the Gospel; in the clear understanding, and steady belief of which our comfortable walking with God, and fruitfulness before him, in all our ways, is most nearly concerned; and therefore we did conclude it necessary to express ourselves the more fully and distinctly; and also to fix on such a method as might be most comprehensive of those things we designed to explain our sense and belief of; and finding no defect in this regard, in that fixed on by the Assembly, and after them, by those of the congregational way, we did readily conclude it best to retain the same order in our present Confession; and also when we observed, that those last-mentioned, did in their confessions (for reasons which seemed of weight both to themselves and others) choose not only to express their mind in words concurrent with the former in sense, concerning all those articles wherein they were agreed, but also for the most part, without any variation of the terms, we did in like manner conclude it best to follow their example, in making use of the very same words with them both, in these articles (which are very many) wherein our faith and
doctrine is the same with theirs, and this we did, the more abundantly, to manifest our consent with both, in all the fundamental articles of the Christian religion, as also with many others, whose orthodox confessions have been published to the world, on behalf of the Protestants in divers nations and cities: And also to convince all, that we have no itch to clog Religion with new words, but do readily acquiesce in that form of sound words, which hath been in consent with the Holy Scriptures, used by others before us; hereby declaring before God, angels, and men, our hearty agreement with them, in that wholesome Protestant Doctrine, which with so clear evidence of scripture they have asserted: Some things indeed, are in some places added, some terms omitted, and some few changed; but these alterations are of that nature, as that we need not doubt, any charge or suspicion of unsoundness in the faith, from any of our brethren upon the account of them.
In those things wherein we differ from others, we have expressed ourselves with all candour and plainness, that none might entertain jealousy of ought secretly lodged in our breasts, that we would not the world should be acquainted with; yet we hope we have also observed those rules of modesty and humility, as will render our freedom in this respect inoffensive, even to those whose sentiments are different from ours.
We have also taken care to affix texts of scripture at the bottom, for the confirmation of each article in our confession; in which work we have studiously endeavoured to select such as are most clear and pertinent, for the proof of what is asserted by us: And our earnest desire is, that all into whose hands this may come, would follow that (never enough commanded) example of the noble Bereans , who searched the scriptures daily that they might find out whether the things preached to them were so or not.

There is one thing more which we sincerely profess, and earnestly desire credence in, viz. That contention is most remote from our design in all that we have done in this matter: And we hope, the liberty of an ingenuous unfolding our principles, and opening our hearts unto our brethren, with the scripture-grounds, of our faith and practice will by none of them be either denied to us, or taken ill from us. Our whole design is accomplished if we may obtain that justice, as to be measured in our principles and practice, and the judgment of both by others, according to what we have now published; which the Lord ( whose eyes are as a flame of fire ) knoweth to be the doctrine, which with our hearts we most firmly believe, and sincerely endeavour to conform our lives to. And Oh! that other contentions being laid asleep, the only care and contention of all, upon whom the name of our blessed redeemer is called, might for the future be, to walk humbly with their God, in the exercise of all love and meekness towards each other; to perfect holiness in the fear of the Lord, each one endeavouring to have his conversation such as becometh the gospel; and also suitable to his place and capacity, vigorously to promote in others the practice of true religion, and undefiled in the sight of God our Father. And that in this back-sliding day, we might not spend our breath in fruitless complaints of the evils of others, but may every one begin at home, to reform in the first place our own hearts and ways, and then to quicken all, that we may have influence upon, to the same work; that if the will of God were so, none might deceive themselves by resting in, and trusting to a form of godliness, without the power of it, and inward experience of the efficacy of those truths that are professed by them.
And verily there is one spring and cause of the decay of religion in our day, which we cannot but
touch upon, and earnestly urge a redress of; and that is the neglect of the worship of God in families, by those to whom the charge and conduct of them is committed. May not the gross ignorance and instability of many, with the profaneness of others, be justly charged upon their parents and masters, who have not trained them up in the way wherein they ought to walk when they were young: But have neglected those frequent and solemn commands which the Lord hath laid upon them so to catechise and instruct them, that their tender years might be seasoned with the knowledge of the truth of God, as revealed in the scriptures; and also by their own omission of prayer, and other duties of religion in their families, together with the ill example of their loose conversation, have inured them first to a neglect, and then contempt of all piety and religion. We know this will not excuse the blindness and wickedness of any; but certainly it will fall heavy upon those that have been the occasion thereof; they indeed die in their sins, but will not their blood be required of those under whose care they were, who yet permitted them to go on without warning, yea, led them into the paths of destruction? and will not the diligence of christians, with respect to the discharge of these duties, in ages past, rise up in judgment against, and condemn many of those who would be esteemed such now?
We shall conclude with our earnest prayer, that the God of all grace, will pour out those measures of his holy spirit upon us, that the profession of truth may be accompanied with the sound belief, and diligent practice of it by us, that his name may in all things be glorified, through Jesus Christ our Lord. Amen.

OF THE OLD TESTAMENT.
Genesis, Exodus, Leviticus, Numbers, Deuteronomy, Joshua, Judges, Ruth, 1 Samuel, 2 Samuel, 1 Kings, 2 Kings, 1 Chronicles, 2 Chronicles, Ezra, Nehemiah, Esther, Job, Psalms, Proverbs, Ecclesiastes, The Song of Songs, Isaiah, Jeremiah, Lamentations, Ezekiel, Daniel, Hosea, Joel, Amos, Obadiah, Jonah, Micah, Nahum, Habakkuk, Zephaniah, Haggai, Zachariah, Malachi.
OF THE NEW TESTAMENT.
Matthew, Mark, Luke, John, The Acts of the Apostles, Paul's Epistle to the Romans, 1 Corinthians, 2 Corinthians, Galatians, Ephesians, Philippians, Colossians, 1 Thessalonians, 2 Thessalonians, 1 Timothy, 2 Timothy, to Titus, to Philemon, the Epistle to the Hebrews, the Epistle of James, the first and second Epistles of Peter, the first, second and third Epistles of John, the Epistle of Jude, the Revelation. All which are given by the [e] inspiration of God, to be the rule of faith and life.
3. The books commonly called Apocrypha , not being of [f] divine inspiration, are no part of the canon (or rule) of the scripture, and therefore are of no authority to the church of God, nor to be any otherwise approved, or made use of than other human writings.
4. The authority of the holy scripture, for which it ought to be believed, dependeth not upon the testimony of any man, or church, but wholly upon [g] God, (who is truth itself) the author thereof; therefore it is to be received, because it is the word of God.
[e] 2 Timothy iii. 16. [f] Luke xxiv. 27, 44. Romans iii. 2. [g] 2 Peter i. 19, 20, 21. 2 Timothy iii. 16. 2 Thessalonians ii. 13. 1 John v. 9.
5. We may be moved and induced by the testimony of the church of God, to an high and reverent esteem of the holy scriptures; and the heavenliness of the matter, the efficacy of the doctrine, and the majesty of the stile, the consent of all the parts, the scope of the whole, (which is to give all glory to God) the full discovery it makes of the only way of man's salvation, and many other incomparable excellencies, and intire perfections thereof, are arguments whereby it doth abundantly evidence itself to be the word of God; yet notwithstanding, our [h] full persuasion, and assurance of the infallible truth, and divine authority thereof, is from the inward work of the holy spirit, bearing witness by and with the word in our hearts.
6. The whole counsel of God concerning all things [i] necessary for his own glory, man's salvation, faith and life, is either expressly set down, or necessarily contained in the Holy Scripture; unto which nothing at any time is to be added, whether by new revelation of the spirit, or traditions of men.
Nevertheless we acknowledge the [k] inward illumination of the Spirit of God, to be necessary for the saving understanding of such things as are revealed in the word, and that there are some circumstances concerning the worship of God, and government of the church, common to human actions and societies; which are to be [l] ordered by the light of nature, and Christian prudence, according to the general rules of the word, which are always to be observed.
7. All things in Scripture are not alike [m] plain in themselves, nor alike clear unto all; yet those
[h] John xvi. 13, 14. 1 Corinthians ii. 10, 11, 12. 1 John i. 2, 20, 27. [i] 2 Timothy iii. 15, 16, 17. Galatians i. 8, 9. [k] John vi. 45. 1 Corinthians ii. 9, 10, 11, 12. [l] 1 Corinthians xi. 13, 14. xiv. 26, 40. [m] 2 Peter iii. 16.

things which are necessary to be known, believed, and observed for salvation, are so [n] clearly propounded, and opened in some place of Scripture or other, that not only the learned, but the unlearned, in a due use of ordinary means, may attain to a sufficient understanding of them.
8. The Old Testament in [o] Hebrew, (which was the native language of the people of God of old) and the New Testament in Greek, which (at the time of writing it) was most generally known to the nations, being immediately inspired by God, and by his singular care and providence kept pure in all ages, are therefore [p] authentical; so as in all controversies of religion, the church is finally to appeal unto them [q] . But because these original tongues are not known to all the people of God, who have a right unto, and interest in the scriptures, and are commanded in the fear of God to read [r] and search them, therefore they are to be translated into the vulgar language of every nation, unto which they [s] come, that the word of God dwelling [t] plentifully in all, they may worship him in an acceptable manner, and through patience and comfort of the scriptures may hope.
9. The infallible rule of interpretation of scripture [u] is the scripture itself: And therefore when there is a question about the true and full sense of any scripture, (which is not manifold but one) it must be searched by other places, that speak more clearly.
10. The supreme judge by which all controversies of religion are to be determined, and all decrees of councils, opinions of ancient writers, doctrines of
[n] Psalm xix. 7. cxix. 130. [o] Romans iii. 2. [p] Isaiah viii. 20. [q] Acts xv. 15. [r] John v. 39. [s] 1 Corinthians xiv. 6, 9, 11, 12, 24, 28. [t] Colossians iii. 16. [u] 2 Peter i. 20, 21. Acts xv. 15, 16.
men, and private spirits are to be examined, and in whose sentence we are to rest, can be no other but the holy scripture delivered by the Spirit, into which [x] scripture so delivered, our faith is finally resolved.
CHAPTER II.
Of God and of the Holy Trinity.
1. THE Lord our God is but [a] one only living, and true God; whose [b] subsistence is in and of himself, [c] infinite in being, and perfection, whose essence cannot be comprehended by any but himself; [d] a most pure spirit [e] invisible without body, parts, or passions, who only hath immortality, dwelling in the light which no man can approach unto, who is [f] immutable, [g] immense, [h] eternal, incomprehensible, [i] almighty, every way infinite, [k] most holy, most wise, most free, most absolute, [l] working all things according to the counsel of his own immutable and most righteous will, [m] for his own glory, most loving, gracious, merciful, long suffering, abundant in goodness and truth, forgiving iniquity, transgression and sin, [n] the rewarder of them that diligently seek him, and withal most just,
[x] Matthew xxii. 29, 23. Ephesians ii. 20. Acts xxviii. 23.
[a] 1 Corinthians viii. 6. Deuteronomy vi. 4. [b] Jeremiah x. 10. Isaiah xlviii. 12. [c] Exodus iii. 14. [d] John iv. 24. [e] 1 Timothy i. 17. Deuteronomy iv. 15, 16. [f] Malachi iii. 6. [g] 1 Kings viii. 27. Jeremiah xxiii. 23. [h] Psalm xc. 2. [i] Genesis xvii. 1. [k] Isaiah vi. 3. [l] Psalm cxv. 3. Isaiah xlvi. 10. [m] Proverbs xvi. 4. Romans xi. 36. [n] Exodus xxxiv. 6, 7. Hebrews xi. 6.

[o] and terrible in his judgments, [p] hating all sin, and will b. no means clear the [q] guilty.
2. God having all [r] life, [s] glory, [t] goodness, blessedness, in and of himself, is alone in, and unto himself all-sufficient, not [u] standing in need of any creature which he hath made, nor deriving any glory from them, but only manifesting his own glory in, by, unto, and upon them, he is the alone fountain of all being, [x] of whom, through whom, and to whom are all things, and he hath most sovereign [y] dominion over all creatures, to do by them, for them, or upon them, whatsoever himself pleaseth: in his sight [z] all things are open and manifest, his knowledge is [a] infinite, infallible, and independant upon the creature, so as nothing is to him contingent or uncertain; he is most holy in all his counsels, in [b] all his works, and in all his commands; to him is due [c] from angels and men, whatsoever worship, service or obedience, as creatures they owe unto the creator, and whatever he is further pleased to require of them.
3. In this divine and infinite being there are three subsistences, [d] the Father, the word, (or Son) and Holy Spirit, of one substance, power and eternity, each having the whole divine essence, [e] yet the essence undivided: the father is of one neither begotten, nor proceeding, the Son is [f] eternally begotten of the Father, the Holy Spirit [g] proceeding from the Father and the Son, all infinite, with-
[o] Nehemiah ix. 32, 33. [p] Psalm v. 5, 6. [q] Exodus xxxiv. 7. Nahum i. 2, 3. [r] John v. 26. [s] Psalm cxlviii. 13. [t] Psalm cxix. 68. [u] Job. xxii. 2, 3. [x] Romans xi. 34, 35, 36. [y] Daniel iv. 25, 34, 35. [z] Hebrews iv. 13. [a] Ezekiel vi. 5. Acts xv. 18. [b] Psalm cxlv. 17. [c] Revelation v. 12, 13, 14. [d] 1 John v. 7. Matthew xxviii. 19. 2 Corinthians xiii. 14. [e] Exodus iii. 14, John xiv. 11. 1 Corinthians viii. 6. [f] John i. 14, 18. [g] John xv. 26. Galatians iv. 6.

in his word, and yielding obedience thereunto, may, from the certainty of their effectual vocation, be assured of their [s] eternal election; so shall this doctrine afford matter [t] of praise, reverence, and admiration of God, and [u] of humility, diligence, and abundant [x] consolation, to all that sincerely obey the gospel.
CHAPTER IV.
Of Creation.
1. IN the beginning it pleased God, the Father, [a] Son and Holy Spirit, for the manifestation of the glory of [b] his eternal power, wisdom, and goodness, to create or make the world, and all things therein, [c] whether visible, or invisible, in the space of six days, and all very good.
2. After God had made all other creatures, he created [d] man, male, and female, with [e] reasonable and immortal souls, rendering them fit unto that life to God, for which they were created, being [f] made after the image of God, in knowledge, righteousness, and true holiness; having the law of God [g] written in their hearts, and power to fulfil it; and yet under a possibility of transgressing, being
[s] 1 Thessalonians i. 4, 5. 2 Peter 1. 10. [t] Ephesians i. 6. Romans xi. 33. [u] Rom. xi. 5, 6. [x] Luke x. 20.
[a] John i. 1, 5. Hebrews i. 2. Job xxvi. 13. [b] Romans i. 20. [c] Colossians i. 16. Genesis ii. 1, 2. [d] Genesis i. 27. [e] Genesis ii. 7. [f] Ecclesiastes vii. 29. Genesis i. 26. [g] Romans ii. 14, 15.

left to the liberty of their own will, which was [h] subject to change.
3. Besides the law written in their hearts they received [i] a command not to eat of the tree of knowledge of good and evil; which whilst they kept, they were happy in their communion with God, and had dominion [k] over the creatures.
CHAPTER V.
Of Divine Providence.
1. God the good creator of all things, in his infinite power and wisdom, doth, [a] uphold, direct, dispose, and govern all creatures, and things, from the greatest even to the [b] least, by his most wise and holy providence, to the end for which they were created, according unto his infallible fore-knowledge and the free and immutable counsel of his [c] own will; to the praise of the glory of his wisdom, power justice, infinite goodness and mercy.
2. Although in relation to the fore-knowledge and decree of God, the first cause, all things come to pass [d] immutably and infallibly; so that there is not any thing befalls any [e] by chance or without his providence; yet by the same providence he ordereth them to fall out according to the nature of
[h] Genesis iii. 6. [i] Genesis i 17. and iii. 8, 9, 10. [k] Genesis i. 26, 28.
[a] Hebrews i. 3. Job xxxviii. 11. Isaiah xlvi. 10, 11. Psalm xiii. 5, 6. [b] Matthew x. 26, 30, 31. [c] Ephesians i. 11. [d] Acts ii. 23. [e] Proverbs xvi. 33.
second causes, either [f] necessarily, freely, or contingently.
3. God in his ordinary Providence [g] maketh use of means; yet is free [h] to work without, [i] above, and [k] against them at his pleasure.
4. The Almighty power, unsearchable wisdom, and infinite goodness of God, so far manifest themselves in his providence, that his determinate counsel [l] extendeth itself even to the first fall, and all other sinful actions both of angels and men; (and that not by a bare permission) which also he most wisely and powerfully [m] boundeth, and otherwise ordereth, and governeth, in a manifold dispensation to his most holy [n] ends: yet so, as the sinfulness of their acts proceedeth only from the creatures, and not from God; who being most holy and righteous, neither is nor can be, the author or [o] approver of sin.
5. The most wise, righteous, and gracious God, doth oftentimes leave for a season his own children to manifold temptations, and the corruptions of their own hearts, to chastise them for their former sins, or to discover unto them the hidden strength of corruption, and deceitfulness of their hearts, [p] that they may be humbled; and to raise them to a more close and constant dependance for their support upon himself, and to make them more watchful against all future occasions of sin, and for other just and holy ends.
So that whatsoever befalls any of his elect is by his appointment, for his glory, [q] and their good.
[f] Genesis viii. 22. [g] Acts xxvii. 31, 44. Isaiah lv. 10, 11. [h] Hosea i. 7. [i] Romans iv. 19, 20, 21. [k] Daniel iii. 27. [l] Romans xi. 32, 33, 34. 2 Samuel xxiv. 1. 1 Chronicles xxi. 1. [m] 2 Kings xix. 28. Psalm lxxvi. 10. [n] Genesis i, 20. Isaiah x. 6, 7, 12. [o] Psalm l. 21. John ii. 16. [p] 2 Chronicles xxxii. 25, 26, 31. 2 Samuel xxiv. 1. 2 Corinthians xii. 7, 8, 9. [q] Romans viii. 28.

6. As for those wicked and ungodly men, whom God as a righteous judge, for former sin doth [ r ] blind and harden; from them he not only withholdeth his [ s ] grace, whereby they might have been enlightened in their understanding, and wrought upon in their hearts; but sometimes also withdraweth [ t ] the gifts which they had, and exposeth them to such [ u ] objects as their corruptions make occasion of sin: and withal, [ x ] gives them over to their own lusts, and temptations of the world, and the power of Satan, whereby it comes to pass, that they [ y ] harden themselves, even under those means which God useth for the softening of others.
7. As the providence of God doth in general reach to all creatures, so after a more special manner it taketh care of his [ z ] church, and disposeth of all things to the good thereof.
CHAPTER VI.
Of the Fall of Man, of Sin, and of the Punishment thereof.
1. ALTHOUGH God created man upright, and perfect, and gave him a righteous law, which had been unto life had he kept it, [ a ] and threatened death upon the breach thereof; yet he did not long abide
[ r ] Romans i. 24, 25, 28, and xi. 7, 8. [ s ] Deuteronomy xxix. 4. [ t ] Matthew xiii. 12. [ u ] Deuteronomy ii. 30. 2 Kings viii. 12, 13. [ x ] Psalm lxxxi, 11, 12. 2 Thessalonians ii. 10, 11. [ y ] Exodus viii. 15, 32. Isaiah vi. 9, 10. 1 Peter ii. 7, 8. [ z ] 1 Timothy iv. 10. Amos ix. 8, 9. Isaiah xliii. 3, 4, 5. [ a ] Genesis ii. 16, 17.
in this honour; [ b ] satan using the subtilty of the serpent to seduce Eve, then by her seducing Adam, who without any compulsion, did wilfully transgress the law of their creation, and the command given unto them, in eating the forbidden fruit; which God was pleased according to his wise and holy counsel to permit, having purposed to order it, to his own glory.
2. Our first parents by this sin, fell from their [ c ] original righteousness and communion with God, and we in them, whereby death came upon all; [ d ] all becoming dead in sin, and wholly defiled, [ e ] in all the faculties, and parts of soul and body.
3 They being the [ f ] root, and by God's appointment, standing in the room, and stead of all mankind; the guilt of the sin was imputed, and corrupted nature conveyed to all their posterity, descending from them by ordinary generation, being now [ g ] conceived in sin, and by nature children [ h ] of wrath, the servants of sin, the subjects [ i ] of death, and all other miseries, spiritual, temporal and eternal. unless the Lord Jesus [ k ] set them free.
4. From this original corruption, whereby we are [ l ] utterly indisposed, disabled, and made opposite to all good, and wholly inclined to all evil, do [ m ] proceed all actual transgressions.
5. This corruption of nature, during this life, doth [ n ] remain in those that are regenerated: and although it be through Christ pardoned, and mortified.
[ b ] Genesis iii. 12, 13. 2 Corinthians xi. 3. [ c ] Romans iii. 23. [ d ] Romans v. 12, &c. [ e ] Titus i. 15. Genesis vi. 5. Jeremiah xvii. 9. Romans iii. 10—19. [ f ] Romans v. 12—19. 1 Corinthians xv. 21, 22, 45, 49. [ g ] Psalm li. 5. Job xiv. 4. [ h ] Ephesians ii. 3. [ i ] Romans vi. 20. and v. 12. [ k ] Hebrews ii. 14. 1 Thessalonians i. 10. [ l ] Romans viii. 7. Colossians i. 21. [ m ] James i. 14, 15. Matthew xv. 19. [ n ] Romans vii. 18, 23. Ecclesiastes vii. 20. 1 John i. 8.

ed, yet both itself, and the first motions thereof, are truly and properly [o] sin.
CHAPTER VII.
Of God's Covenant.
1. THE distance between God and the creature is so great that, although reasonable creatures do owe obedience unto him as their creator, yet they could never have attained the reward of life, but by some [a] voluntary condescension on God's part, which he hath been pleased to express, by way of covenant.
2 Moreover, man having brought himself [b] under the curse of the law by his fall, it pleased the Lord to make a covenant of grace, wherein he freely offereth unto sinners [c] life and salvation by Jesus Christ, requiring of them faith in him; that they may be saved; and [d] promising to give unto all those that are ordained unto eternal life, his Holy Spirit, to make them willing, and able to believe.
3. This covenant is revealed in the gospel; and was first of all to Adam in the promise of salvation by the [e] seed of the woman, and afterwards by farther steps, until the full [f] discovery thereof was completed in the New Testament; and it is founded in that [g] eternal covenant transaction, that was between the
[o] Romans vii. 24, 25. Galatians v. 17.
[a] Duke xvii. 10. Job xxxv. 7, 8. [b] Genesis iii. 17. Galatians iii. 10. Romans iii. 20, 21. [c] Romans viii. 3. Mark xvi. 15, 16. John iii. 16. [d] Ezekiel xxxvi. 26, 27. John vi. 44, 45. Psalm cx. 3. [e] Genesis iii. 15. [f] Hebrews i. 1. [g] 2 Timothy i. 9. Titus i. 2.
Father and the Son about the redemption of the elect; and it is alone by the grace of this covenant, that all of the posterity of fallen Adam, that ever were [h] saved, did obtain life and a blessed immortality; man being now utterly incapable of acceptance with God upon those terms on which Adam stood in his state of innocence.
CHAPTER VIII.
Of Christ the Mediator.
1. IT pleased God, in his eternal purpose, to choose and ordain the Lord Jesus, his only begotten Son, according to the covenant made between them both, [a] to be the mediator between God and man; the [b] prophet, [c] priest and [d] king; * head and Saviour of his Church, the † heir of all things, and ‡ judge of the world; unto whom he did from all eternity [e] give a people to be his seed, and to be by him in time redeemed, called, justified, sanctified, and glorified...
2. The Son of God, the second person in the Holy Trinity, being very and eternal God, the brightness of the Father's glory, of one substance, and equal with him: who made the world, who upholdeth and governeth all things he hath made: did, when the fulness of time was come, take upon him [f] man's
[h] Hebrews xi. 6, 13. Romans iv. 1, 2, &c. Acts iv. 12. John viii. 56.
[a] Isaiah xlii. 1. 1 Peter i. 9, 10. [b] John vi. 14. [c] Hebrews v. 5, 6. [d] Psalm ii. 6. Luke i. 33. * Ephesians i. 23. † Hebrews i. 2. ‡ Acts xvii. 31. [e] Isaiah liii. 10. John xvii. 6. Rom. viii. 30. [f] John i. 14. Galatians iv. 4.

nature, with all the essential properties, and common infirmities thereof [g] yet without sin; being conceived by the Holy Spirit in the womb of the Virgin Mary, the Holy Spirit coming down upon her, and the the power of the Most High overshadowing her [h] and so was made of a woman, of the tribe of Judah, of the seed of Abraham and David, according to the Scriptures: so that two whole, perfect, and distinct natures, were inseparably joined together in one person without conversion, composition, or confusion; which person is very God and very man, yet one [i] Christ, the only mediator between God and man.
3. The Lord Jesus in his human nature thus united to the divine, in the person of the Son, was sanctified, and anointed [k] with the Holy Spirit, above measure; having in him [l] all the treasures of wisdom and knowledge; in whom it pleased the Father, that [m] all fulness should dwell; to the end, that being [n] holy, harmless, undefiled, and full [o] of grace, and truth, he might be thoroughly furnished to execute the office of a mediator, and [p] surety; which office he took not upon himself, but was thereunto [q] called by his Father; who also put [r] all power and judgment in his hand, and gave him commandment to execute the same.
4. This office the Lord Jesus did most [s] willingly undertake; which that he might discharge he was made under the law, [t] and did perfectly fulfil it, and underwent the [u] punishment due to us,
[g] Romans viii. 3. Heb. ii. 14, 16, 17. and iv. 15. [h] Luke i. 27, 31, 35. [i] Romans ix. 5. 1 Timothy ii. 5. [k] Psalm xlv. 7. Acts x. 38. John iii. 34. [l] Colossians ii. 3. [m] Colossians i. 19. [n] Hebrews vii. 26. [o] John i. 14. [p] Hebrews vii. 22. [q] Hebrews v. 5. [r] John v. 22, 27. Matthew xxviii. 18. Acts ii. 36. [s] Psalm xl. 7, 8. Hebrews x. 5-11. John x. 18. [t] Galatians iv. 4. Matthew iii. 15. [u] Galatians iii. 13. Isaiah liii. 6. 1 Peter iii. 18.
which we should have borne and suffered being made [x] sin and a curse for us; enduring most grievous sorrows [y] in his soul; and most painful sufferings in his body; was crucified, and died, and remained in the state of the dead; yet saw no [z] corruption: on the [a] third day he arose from the dead, with the same body in which he suffered; with which he also [c] ascended into heaven; and there sitteth on the right hand of his Father [d] making intercession; and shall [e] return to judge men and angels, at the end of the world.
5. The Lord Jesus by his perfect obedience and sacrifice of himself, which he through the eternal Spirit once offered up unto God, [f] hath fully satisfied the justice of God, procured reconciliation, and purchased an everlasting inheritance in the kingdom of heaven, [g] for all those whom the Father hath given unto him.
6. Although the price of redemption was not actually paid by Christ, till after his incarnation, [*] yet the virtue, efficacy, and benefit thereof was communicated to the elect in all ages successively, from the beginning of the world, in and by those promises, types, and sacrifices, wherein he was revealed, and signified to be the seed of the woman, which should bruise the serpent's head; [h] and the Lamb slain from the foundation of the world; [i] being the same yesterday, and to day and forever.
7. Christ in the work of mediation acteth according to both natures, by each nature doing that which
[x] 2 Corinthians v. 21. [y] Matthew xxvi. 37, 38. Luke xxii. 44. Matthew xxvii. 46. [z] Acts xiii. 37. [a] 1 Corinthians xv. 3, 4. [b] John xx. 25, 27. [c] Mark xvi. 19. Acts i. 9, 10, 11. [d] Romans viii. 34. Hebrews ix. 24. [e] Acts i. 11. [f] Hebrews ix. 14. x. 42. Romans xiv. 9, 10. Acts i. 11. [g] John xvii. 2. Hebrews and x. 14. Romans iii. 25, 26. [h] John xvii. 2. Hebrews ix. 15. (*) 1 Corinthians x. 4. Hebrews iv. 2, 1 Peter i. 10, 11. [i] Revelations xiii. 8. [j] Hebrews xiii. 8.

is proper to itself; yet by reason of the unity of the person, that which is proper to one nature, is sometimes in scripture attributed to the person [ k ] denominated by the other nature.
8. To all those for whom Christ hath obtained eternal redemption, he doth certainly and effectually [ l ] apply, and communicate the same; making intercession for them; uniting them to himself by his spirit; [ m ] revealing unto them, in and by the word, the mystery of salvation; persuading them to believe, and obey; [ n ] governing their hearts by his word and spirit, and [ o ] overcoming all their enemies by his almighty power, and wisdom; in such manner and ways, as are most consonant to his wonderful, and [ p ] unsearchable dispensation; and all of free, and absolute grace, without any condition foreseen in them, to procure it.
9. This office of mediator between God and man is proper [ q ] only to Christ, who is the prophet, priest, and king of the church of God; and may not be either in whole, or any part thereof transferred from him to any other.
10. This number and order of offices are necessary; for in respect of our [ r ] ignorance, we stand in need of his prophetical office; and in respect of our alienation from God; [ s ] and imperfection of the best of our services, we need his priestly office, to reconcile us, and present us acceptable unto God; and in respect of our averseness, and utter inability to return to God, and for our rescue, and security from our spiritual adversaries, we need his kingly office,
[ k ] John iii. 13. Acts xx. 28. [ l ] John vi. 37. x. 15, 16. and xvii. 9. Romans v. 10. [ m ] John xvii. 6. Ephesians i. 9. 1 John v. 20. [ n ] Romans viii. 9, 14. Psalm cx. 1. [ o ] 1 Corinthians xv. 25, 26. [ p ] John iii. 8. Ephesians i. 8. [ q ] 1 Timothy ii. 5. [ r ] John i. 18. [ s ] Colossians i. 21. Galatians v. 17.
[ t ] to convince, subdue, draw, uphold, deliver, and preserve us to his heavenly kingdom.
CHAPTER IX.
Of Free Will.
1. GOD hath induced the will of man with that natural liberty and power of acting upon choice, that it is [ a ] neither forced, nor by any necessity of nature determined to do good or evil.
2. Man in his state of innocency, had freedom, and power, to will, and to do, that [ b ] which was good, and well-pleasing to God; but yet [ c ] was mutable, so that he might fall from it.
3. Man by his fall into a state of sin, hath wholly lost [ d ] all ability of will, to any spiritual good accompanying salvation; so as a natural man, being altogether averse from that good, [ e ] and dead in sin, is not able, by his own strength, to [ f ] convert himself, or to prepare himself thereunto.
4. When God converts a sinner, and translates him, into the state of grace, [ g ] he freeth him from his natural bondage under sin, and by his grace alone enables him [ h ] freely to will, and do that which is spiritually good; yet so as that, by reason of his [ i ] remaining corruptions, he doth not perfectly nor
[ t ] John xvi. 8. Psalm cx. 3.
[ a ] Matthew xvii. 12. James i. 14. Deuteronomy xxx. 19. [ b ] Ecclesiastes vii. 29. [ c ] Genesis iii. 6. [ d ] Romans v. 6. and viii. 7. [ e ] Ephesians ii. 1, 5. [ f ] Titus iii. 3, 4, 5. John vi. 44. [ g ] Colossians i. 13. John viii. 36. [ h ] Philippians ii. 13. [ i ] Romans vii. 15, 18, 19, 21, 23.

only will that which is good, but doth also will that which is evil.
5. the will of man is made [k] perfectly and immutably free to good alone in the estate of glory only.
CHAPTER X.
Of Effectual Calling.
1. THOSE whom God hath predestinated unto life, he is pleased in his appointed and accepted time [a] effectually to call by his word and spirit, out of that state of sin and death, in which they are by nature, to grace and salvation [b] by Jesus Christ; enlightening their minds, spiritually and savingly, to [c] understand the things of God; taking away their [d] heart of stone, and giving unto them an heart of flesh; renewing their wills, and by his almighty power determining them [e] to that which is good, and effectually drawing them to Jesus Christ; yet so, as they come [f] most freely, being made willing by his grace.
2. This effectual call is of God's free and special grace alone, [g] not from any thing at all foreseen in man, nor from any power or agency in the creature, co-working with his special grace; [h] the
[k] Ephesians iv. 13.
[a] Romans viii. 30. and xi. 7. Ephesians i. 10, 11. 2 Thessalonians ii. 13, 14. [b] Ephesians ii. 1—6. [c] Acts xxvi. 18. Ephesians i. 17, 18. [d] Ezekiel xxxvi. 26. [e] Deuteronomy xxx. 6. Ezekiel xxxvi. 27. Ephesians i. 19. [f] Psalm cx. 3. Canticles i. 4. [g] 2 Timothy i. 9. Ephesians ii. 8. [h] 1 Corinthians ii. 14. Ephesians ii. 5. John v. 25.
creature being wholly passive therein, being dead in sins and trespasses, until being quickened and renewed by the Holy Spirit, he is thereby enabled to answer this call, and to embrace the grace offered and conveyed in it, and that by no less [i] power than that which raised up Christ from the dead.
3. Elect infants dying in infancy, are [k] regenerated and saved by Christ through the spirit, who worketh when, and where, and [l] how he pleaseth: so also are all other elect persons, who are incapable of being outwardly called by the ministry of the word.
4. Others not elected, although they may be called by the ministry of the word, [m] and may have some common operations of the spirit; yet, not being effectually drawn by the Father, they neither will, nor can truly [n] come to Christ; and therefore cannot be saved; much less can men that receive not the Christian religion [o] be saved, be they never so diligent to frame their lives according to the light of nature, and the law of that religion they do profess.
CHAPTER XI.
Of Justification.
1. THOSE whom God effectually calleth, he also freely [a] justifieth, not by infusing righteousness
[i] Ephesians i. 19, 20. [k] John iii. 3, 5, 6. [l] John iii. 8. [m] Matthew xxii. 14. and xiii. 20, 21. Hebrews vi. 4, 5. [n] John vi. 44, 45, 65. 1 John ii. 24, 25. [o] Acts iv. 12. John iv. 22. and xvii. 3. [a] Romans iii. 24. and viii. 30.

into them, but by [b] pardoning their sins, and by accounting and accepting their persons, as [c] righteous; not for any thing wrought in them, or done by them, but for Christ's sake alone; not by imputing faith itself the act of believing, or any other [d] evangelical obedience to them, as their righteousness, but by imputing Christ's active obedience unto the whole law, and passive obedience in his death, for their whole and sole righteousness; they [e] receiving, and resting on him, and his righteousness by faith; which they have not of themselves: it is the gift of God.
2. Faith thus receiving and resting on Christ and his righteousness, is the [f] alone instrument of justification: yet it is not alone in the person justified, but is ever accompanied with all other saving graces, and is no dead faith, [g] but worketh by love.
3. Christ, by his obedience and death, did fully discharge the debt of all those that are justified; and did by the sacrifice of himself, in the blood of his cross, undergoing in their stead the penalty due unto them, make a proper, real and full satisfaction [h] to God's justice in their behalf; yet, inasmuch as he was given by the Father for them, and his obedience and satisfaction accepted in their stead, and both [i] freely, not for any thing in them, their justification is only of free grace, that both the exact justice and rich grace of God might be [k] glorified in the justification of sinners.
4. God did from all eternity decree to [l] justify all the elect, and Christ did in the fulness of time
[b] Romans iv. 5—8. Ephesians i. 7. [c] 1 Corinthians i. 30, 31. Romans v. 17, 18, 19. [d] Philippians iii. 8, 9. Ephesians ii. 8, 9. Ephesians ii. 8, 9, 10. [e] John i. 12. Romans v. 17. [f] Romans iii. 28. [g] Galatians v. 6. James ii. 17, 22, 26. [h] Hebrews x. 14. 1 Peter i. 18, 19. Isaiah liii. 5, 6. [i] Rom. viii. 32. 2 Corinthians v. 21. [k] Romans iii. 26. Ephesians i. 6, 7. and ii. 7. [l] Galatians iii. 8. 1 Peter i. 2. 1 Timothy ii. 6.
die for their sins, and [m] rise again for their justification; nevertheless they are not justified personally, until the Holy Spirit doth in due time [n] actually apply Christ unto them.
5. God doth continue to [o] forgive the sins of those that are justified; and although they can never fall from the state of [p] justification, yet they may by their sins fall under God's [q] fatherly displeasure; and in that condition, they have not usually the light of his countenance restored unto them, until they [r] humble themselves, confess their sins, beg pardon, and renew their faith and repentance.
6. The justification of believers under the Old Testament, was in all these respects [s] one and the same with the justification of believers under the New Testament.
CHAPTER XII.
Of Adoption.
ALL those that are justified, God vouchsafed in and for the sake of his only Son, Jesus Christ, to make partakers of the grace [a] of Adoption; by which they are taken into the number, and enjoy the liberties and [b] privileges of children of God; have his [c] name put upon them, [d] receive the
[m] Romans iv. 25. [n] Colossians i. 21, 22. Titus iii. 4, 5, 6, 7. [o] Matthew vi. 12. 1 John i. 7, 9. [p] John x. 28. [q] Psalm lxxxix. 31, 32, 33. [r] Psalm xxxii. 5. and li. 7—12. Matthew xxvi. 75. [s] Galatians iii. 9. Romans iv. 22, 23, 24. [a] Ephesians i. 5. Galatians iv. 4, 5. [b] John i. 12. Romans viii. 17. [c] 2 Corinthians vi. 18. Revelations iii. 12. [d] Romans viii. 15.

Spirit of Adoption, [e] have access to the throne of grace with boldness; are enabled to cry Abba, Father; are [f] pitied, [g] protected, [h] provided for, and [i] chastened by him, as by a Father; yet never [k] cast off, but sealed [l] to the day of redemption, and inherit the promises, [m] as heirs of everlasting salvation.
CHAPTER XIII.
Of Sanctification.
1. THEY who are united to Christ, effectually called, and regenerated, having a new heart and a new spirit created in them, through the virtue of Christ's death and resurrection; are also [a] farther sanctified, really and personally, through the same virtue, [b] by his word and Spirit dwelling in them; [c] the dominion of the whole body of sin is destroyed, [d] and the several lusts thereof, are more and more weakened, and mortified; and they more and more quickened, and [e] strengthened in all saving graces, to the [f] practice of all true holiness, without which no man shall see the Lord.
2. This sanctification is [g] throughout in the whole man, yet imperfect [h] in this life; there abid-
[e] Galatians iv. 6. Ephesians ii. 18. [f] Psalm ciii. 13. [g] Proverbs xiv. 26. [h] 1 Peter v. 7. [i] Hebrews xii. 6. [k] Isaiah liv. 8, 9. Lamentations, iii. 31. [l] Ephesians iv. 30. [m] Hebrews i. 14. and vi. 12.
[a] Acts xx. 32. Romans vi. 5, 6. [b] John xvii. 17. Ephesians iii. 16—19. 1 Thessalonians v. 21, 22, 23. [c] Romans vi. 14. [d] Galatians v. 14, 24. [e] Colossians i. 11. [f] 2 Corinthians vii. 1. Hebrews xii. 14. [g] 1 Thessalonians v. 23. [h] Romans vii. 18, 23.
eth still some remnants of corruption in every part, whence ariseth a [i] continual and irreconcilable war; the flesh lusting against the spirit, and the spirit against the flesh.
3. In which war, although the remaining corruption for a time may much [k] prevail, yet through the continual supply of strength, from the sanctifying spirit of Christ, [l] the regenerate part doth overcome; and so the saints grow in grace, perfecting holiness in the fear of God, [m] pressing after a heavenly life, in evangelical obedience to all the commands which Christ, as head and king, in his word hath prescribed to them.
CHAPTER XIV.
Of Saving Faith.
1. THE grace of faith, whereby the elect are enabled to believe to the saving of their souls, is the work of the spirit of Christ [a] in their hearts, and is ordinarily wrought by the ministry of the [b] word; by which also, and by the administration of baptism, and the Lord's Supper, prayer and other means appointed of God, it is increased, [c] and strengthened.
2. By this faith, a Christian believeth to be true [d] whatsoever is revealed in the word, on the au-
[i] Galatians v. 17. 1 Peter ii. 11. [k] Romans vii. 23. [l] Romans vi. 14. [m] Ephesians iv. 15, 16. 2 Corinthians iii. 18. and vii. 1.
[a] 2 Corinthians iv. 13. Ephesians ii. 8. [b] Romans x. 14, 17. [c] Luke xvii. 5. 1 Peter ii. 2. Acts xx. 32. [d] Acts xxix. 14.

thority of God himself; and also apprehendeth an excellency therein [e] above all other writings; and all things in the world: as it bears forth the glory of God in his attributes, the excellency of Christ in his nature and offices, and the power and fulness of the Holy Spirit in his working and operations; and so is enabled to [f] cast his soul upon the truth thus believed, and also acteth differently upon that which each particular passage thereof containeth; yielding obedience to the [g] commands, trembling at the [h] threatenings, and embracing the [i] promises of God, for this life, and that which is to come: but the principal acts of saving faith, have immediate relation to Christ, accepting, receiving, and resting upon [k] him alone, for justification, sanctification, and eternal life, by virtue of the covenant of grace.
3. This faith, although it be different in degrees, and may be weak, [l] or strong, yet it is in the least degree of it, different in the kind, or nature of it, (as is all other saving grace) from the faith [m] and common grace of temporary believers; and therefore, though it may be many times assailed and weakened, yet it gets [n] the victory, growing up in many, to the attainment of a full [o] assurance thro' Christ, who is both the author [p] and finisher of our faith.
[e] Psalm xix. 7, 8, 9, 10. and cxix. 72. [f] 2 Timothy i. 12. [g] John xv. 14. [h] Isaiah lxvi. 2. [i] Hebrews xi. 13. [k] John i. 12. Acts xvi. 31. Galatians ii. 20. Acts xv. 11. [l] Hebrews v. 13, 14. Matthew vi. 30. Romans iv. 19, 20. [m] 2 Peter i. 1. [n] Ephesians vi. 16. 1 John v. 4, 5. [o] Hebrews vi. 11, 12. Colossians ii. 2. [p] Hebrews xii. 2.
CHAPTER XV.
Of Repentance unto Life and Salvation.
1. Such of the elect as are converted at riper years, having [a] for sometime lived in the state of nature, and therein served divers lusts and pleasures, God in their effectual calling, giveth them repentance unto life.
2. Whereas there is none that doth good, and sinneth [c] not, and the best of men may, through the power and deceitfulness of their corruption dwelling in them, with the prevalency of temptation, fall into greater sins and provocations, God hath in the covenant of grace, mercifully provided that believers so sinning and falling, [c] be renewed through repentance unto salvation.
3. This saving repentance is an [d] evangelical grace, whereby a person, being by the Holy Spirit made sensible of the manifold evils of his sin, doth, by faith in Christ, humble himself for it, with godly sorrow, detestation of it, and self-abhorrency; [e] praying for pardon and strength of grace, with a purpose and endeavour by supplies of the Spirit, to [f] walk before God unto all well-pleasing in all things.
4. As repentance is to be continued through the whole course of our lives, upon the account of the body of death, and the motions thereof; so it is every man's duty to repent of his [g] particular known sins, particularly.
[a] Titus iii. 2, 3, 4, 5. [b] Ecclesiastes vii. 20. [c] Luke xxii. 31, 32. [d] Zechariah xii. 10. Acts xi. 18. [e] Ezekiel xxxvi. 31. 2 Corinthians vii. 11. [f] Psalm cxix. 6, 128. [g] Luke xix. 8. 1 Timothy i. 13, 15.

5. Such is the provision which God hath made through Christ in the covenant of grace, for the preservation of believers unto salvation, that although there is no sin so small but it deserves [h] damnation; yet there is no sin so great, that it shall bring damnation on them that [i] repent; which makes the constant preaching of repentance necessary.
CHAPTER XVI.
Of Good Works.
1. Good works are only such as God hath [a] commanded in his Holy Word, and not such as without the warrant thereof, are devised by men, out of blind zeal, [b] or upon any pretence of good intentions.
2. These good works, done in obedience to God's commandments, are the fruits and evidences [c] of a true and lively faith; and by them believers manifest their [d] thankfulness, strengthen their [e] assurance, edify their [f] brethren, adorn the profession of the Gospel, stop the mouths of the adversaries, and glorify [g] God, whose workmanship they are, created in Christ Jesus [h] thereunto, that having their fruit unto holiness, they may have the end [i] eternal life.
[h] Romans vi. 23. [i] Isaiah i. 16, 17, 18. and lv. 7.  [a] Micah vi. 8. Hebrews xiii. 21. [b] Matthew xv. 9. Isaiah xix. 13. [c] James ii. 18. 22. [d] Psalm cxvi. 12, 13. [e] 1 John ii. 3, 5. 2 Peter i. 5—11. [f] Matthew v. 16. [g] 1 Timothy vi. 1. 1 Peter ii. 15. Philippians i. 11. [h] Ephesians ii. 10. [i] Romans vi. 22.
3. Their ability to do good works, is not at all of themselves, but wholly from the spirit [k] of Christ; and that they may be enabled thereunto, besides the graces they have already received, there is necessary an [l] actual influence of the same Holy Spirit to work in them to will and to do of his good pleasure; yet are they not hereupon to grow negligent, as if they were not bound to perform any duty, unless upon a special motion of the Spirit, but they ought to be diligent in [m] stirring up the grace of God that is in them.
4. They who in their obedience attain to the greatest height which is possible in this life, are so far from being able to supererogate, and to do more than God requires, as that [n] they fall short of much which in duty they are bound to do.
5. We cannot by our best works merit pardon of sin, or eternal life at the hand of God, by reason of the great disproportion that is between them and the glory to come, and the infinite distance that is between us and God, whom by them we can neither profit, nor satisfy, for the debt of our [o] former sins, but when we have done all we can, we have done but our duty, and are unprofitable servants: and because as they are good, they proceed from his [p] Spirit, and as they are wrought by us, they are defiled, [q] and mixed with so much weakness and imperfection, that they cannot endure the severity of God's judgment.
6. Yet notwithstanding, the persons of believers being accepted through Christ, their good works also are accepted in [r] him; not as though they were in
[k] John xv. 4, 5. [l] 2 Corinthians iii. 5. Philippians ii. 13. [m] Philippians ii. 12. Hebrews vi. 11, 12. Isaiah lxiv. 7. [n] Job ix. 2, 3. Galatians v. 17. Luke xvii. 10. [o] Romans iii. 20. Ephesians ii. 8, 9. Romans iv. 6. [p] Galatians v. 22, 23. [q] Isaiah lxiv. 6. Psalm cxliii. 2. [r] Ephesians i. 6. 1 Peter ii. 5.

this life wholly unblamable and unreprovable in God's sight: but that he looking upon them in his son, is pleased to accept and reward that which is [a] sincere, although accompanied with many weaknesses and imperfections.
7. Works done by unregenerate men, although for the matter of them they may be things which God commands and of good use, both to themselves and [b] others; yet because they proceed not from a heart purified by [u] faith, nor are done in a right manner according to the [w] word, nor to a right end the [x] glory of God, they are sinful and cannot please God, nor make a man meet to receive grace from [y] God; and yet their neglect of them is more sinful, and [z] displeasing to God.
CHAPTER XVII.
Of the Perseverance of the Saints.
1. THOSE whom God hath accepted in the beloved, effectually called and sanctified by his spirit, and given the precious faith of his elect unto, can neither totally nor finally fall from the state of grace, [a] but shall certainly persevere therein to the end, and be eternally saved; seeing the gifts and callings of God are without repentance, (whence he still begets
[a] Matthew xxv. 21, 23. Hebrews vi. 10. [b] 2 Kings x. 30. 1 Kings xxi. 27, 29. [u] Genesis iv. 5. Hebrews xi. 4. 6. [w] 1 Cor. xiii. 1. [x] Matthew vi. 2, 5. [y] Amos v. 21, 22. Romans ix. 16. Titus iii. 5. [z] Job xxi. 14, 15. Matthew xxv. 41, 42, 43.
[a] John x. 28, 29. Philippians i. 6. 2 Timothy ii. 19. 1 John ii. 19.
and nourishes in them faith, repentance love, joy, hope, and all the graces of the Spirit unto immortality) and though many storms and floods arise and beat against them, yet they shall never be able to take them off that foundation and rock which by faith they are fastened upon: notwithstanding, through unbelief and the temptations of satan, the sensible sight of the light and love of God, may for a time be clouded, and obscured from [b] them, yet it is still the same, [c] and they shall be sure to be kept by the power of God unto salvation, where they shall enjoy their purchased possession, they being engraven upon the palm of his hands, and their names having been written in the book of life from all eternity
2. This perseverance of the saints, depends not upon their own free will, but upon the immutability of the decree of [d] election, flowing from the free and unchangeable love of God the Father, upon the efficacy of the merit and intercession of Jesus Christ [e] and union with him, the [f] oath of God, the abiding of his spirit, and the [g] seed of God within them, and the nature of the [h] covenant of grace; from all which ariseth also the certainty and infallibility thereof.
3. And though they may, through the temptation of satan, and of the world, the prevalency of corruption remaining in them, and the neglect of means of their preservation, fall into grievous [i] sins, and for a time continue therein; whereby they incur [k] God's displeasure, and grieve his Holy Spirit, come to have their graces and [l] comforts impaired, have their hearts hardened, and their consciences wound-
[b] Psalm lxxxix. 31, 32. 1 Corinthians xi. 22. [c] Malachi iii. 6. [d] Romans viii. 30. and ix. 11. 16. [e] Romans v. 9, 10. John xiv. 19. [f] Hebrews vi. 17, 18. [g] 1 John iii. 9. [h] Jeremiah xxxii. 40. [i] Matthew xxvi. 70, 72, 74. [k] Isaiah lxiv. 5, 9. Ephesians iv. 30. [l] Psalm li. 10, 12.

ed, [m] hurt and scandalize others, and bring temporal judgments [n] upon themselves, yet they shall renew their [o] repentance, and be preserved, through faith in Christ Jesus, to the end.
CHAPTER XVIII.
Of the Assurance of Grace and Salvation.
1. ALTHOUGH temporary believers, and other unregenerate men, may vainly deceive themselves with false hopes, and carnal presumptions, of being in the favour of God, and state of salvation, [a] which hope of theirs shall perish; yet such as truly believe in the Lord Jesus, and love him in sincerity, endeavouring to walk in all good conscience before him, may in this life be certainly assured, [b] that they are in the state of grace, and may rejoice in the hope of the glory of God, which hope shall never make them [c] ashamed.
2. This certainty is not a bare conjectural and probable persuasion, grounded upon [d] a fallible hope, but an infallible assurance of faith, founded on the blood and righteousness of Christ [e] revealed in the gospel; and also upon the inward [f] evidence of those graces of the spirit unto which promises are made, and on the testimony of the [g] spirit of
[m] Psalm xxxii. 3, 4. [n] 2 Samuel 12, 14. [o] Luke xxii. 32, 61, 62.
[a] Job viii. 13, 14. Matthew vii. 22, 23. [b] 1 John ii. 3. iii. 14, 18, 19, 21, 24. and v. 13. [c] Romans v. 2, 5. [d] Hebrews vi. 11, 19. [e] Hebrews vi. 17, 18. [f] 2 Peter i. 4, 5, 10, 11. [g] Romans viii. 15, 16.
adoption, witnessing with our spirits, that we are the children of God, and as a fruit thereof, keeping the heart both [h] humble and holy.
3. This infallible assurance doth not so belong to the essence of faith, but that a true believer may wait long, and conflict with many difficulties, before he be [i] partaker of it; yet being enabled by the spirit, to know things which are freely given him of God, he may, without extraordinary revelation, in the right use of means [k] attain thereunto; and therefore it is the duty of every one to give all diligence to make his calling and election sure, that thereby his heart may be enlarged in peace and joy in the Holy Spirit, in love and thankfulness to God, and in strength and cheerfulness in the duties of obedience, the proper [l] fruits of this assurance; so far is it [m] from inclining men to licentiousness.
4. True believers may have the assurance of their salvation divers ways shaken, diminished, and intermitted; as [n] by negligence in preserving of it, by [o] falling into some special sin, which woundeth the conscience, and grieveth the spirit; by some sudden, or [p] vehement temptation; by God's withdrawing the [q] light of his countenance, and suffering even such as fear him to walk in darkness, and to have no light; yet are they never destitute of the [r] seed of God, and life [s] of faith, that love of Christ and the brethren, that sincerity of heart, and conscience of duty, out of which, by the operation of the spirit, this assurance may in due time be [t] revived and
[h] 1 John iii. 1—3. [i] Isaiah l. 10. Psalm lxxxviii. and lxxvii. 1—12. [k] 1 John iv. 13. Hebrews vi. 11, 12. [l] Romans v. 1, 2, 5. and xiv. 17. Psalm cxix. 32. [m] Romans vi. 1, 2. Titus ii. 11, 12, 14. [n] Canticles v. 2, 3, 6. [o] Psalm li. 8, 12, 14. [p] Psalm cxvi. 11. lxxvii. 7, 8. and xxxi. 22. [q] Psalm xxx. 7. [r] 1 John iii. 9. [s] Luke xxii. 32. [t] Psalm xlii. 5, 11.

by the which in the mean time, they are [u] preserved from utter despair.
CHAPTER XIX.
Of the Law of God.
1. God gave to Adam a law of universal obedience, [a] written in his heart, and a particular precept of not eating the fruit of the tree of knowledge of good and evil; by which he bound him, and all his posterity to personal, entire, exact and perpetual [b] obedience; promised life upon the fulfilling, and [c] threatened death upon the breach of it, and endued him with power and ability to keep it.
2. The same law that was first written in the heart of man [d] continued to be a perfect rule of righteousness after the fall, and was delivered by God upon Mount Sinai, in [e] ten commandments, and written in two tables, the four first containing our duty towards God, and the other six our duty to man.
Besides this law, commonly called moral, God was pleased to give to the people of Israel ceremonial laws, containing several typical ordinances, partly of worship, [f] prefiguring Christ, his graces, actions, sufferings, and benefits; and partly holding forth divers instructions [g] of moral duties, all which ceremonial laws being appointed only to the time of reformation, are, by Jesus Christ the true
[u] Lamentations iii. 26—31.
[a] Genesis i. 27. Ecclesiastes vii. 29. [b] Romans x 5. [c] Galatians iii. 10 12. [d] Romans ii. 14, 15. [e] Deuteronomy x. 4. [f] Heb. x. 1. Col. ii. 17. [g] 1 Cor. v. 7.
Messiah, and only law-giver, who was furnished with power from the Father for that end, [h] abrogated and taken away.
4. To them also he gave sundry judicial laws, which expired together with the state of that people, not obliging any now by virtue of that institution; their general [i] equity only being of moral use.
5. The moral law doth forever bind all, [k] as well justified persons as others, to the obedience thereof, and that not only in regard of the matter contained in it, but also in respect of the [l] authority of God the creator who gave it; neither doth Christ in the gospel any way dissolve, [m] but much strengthen this obligation.
6. Although true believers be not under the law, as a covenant of works, [n] to be thereby justified or condemned, yet it is of great use to them, as well as to others, in that, as a rule of life, informing them of the will of God and their duty, it directs and binds them to walk accordingly; [o] discovering also the sinful pollutions of their natures, hearts and lives, so as examining themselves thereby, they may come to further conviction of, humiliation for, and hatred against sin; together with a clearer sight of the need they have of Christ, and the perfection of his obedience: it is likewise of use to the regenerate, to restrain their corruptions, in that it forbids sin; and the threatenings of it serve to shew what even their sins deserve, and what afflictions in this life they may expect for them, although freed from the curse and unallayed rigour thereof. These promises of it likewise shew them God's approbation of obedience,
[h] Col. ii. 14, 16, 17. Ephesians ii. 14, 16. [i] 1 Cor. ix. 8, 9, 10. [k] Rom. xiii. 8, 9, 10. James ii, 8, 10, 11, 12. [l] James ii. 10, 11. [m] Matthew v. 17—19. Romans iii. 31. [n] Romans vi. 14. Galatians ii. 16. Romans viii. 1. and x. 4. [o] Romans iii. 20. and vii. 7, &c.

and what blessings they may expect upon the performance thereof, though not as due to them by the law as a covenant of works; so as man's doing good, and refraining from evil, because the law encourageth to the one, and deterreth from the other, is no evidence of his being [ p ] under the law, and not under grace.
7. Neither are the forementioned uses of the law [ q ] contrary to the grace of the gospel, but do sweetly comply with it, the spirit of Christ subduing [ r ] and enabling the will of man to do that freely and cheerfully which the will of God, revealed in the law, requireth to be done.
CHAPTER XX.
Of the Gospel, and of the Extent of the Grace thereof.
1. THE covenant of works being broken by sin, and made unprofitable unto life, God was pleased to give forth the promise of Christ, [ a ] the seed of the woman, as the means of calling the elect, and begetting in them faith and repentance; in this promise, the [ b ] gospel, as to the substance of it, was revealed, and was therein effectual, for the conversion and salvation of sinners.
2. This promise of Christ, and salvation by him, is revealed only by [ c ] the word of God; neither do the works of creation, or providence with the light
[ p ] Romans vi. 12—14. 1 Peter iii. 8—13. [ q ] Gal. iii. 21. [ r ] Ezekiel xxxvii. 21.
[ a ] Genesis iii. 15. [ b ] Revelations xiii. 8. [ c ] Romans i. 17.
of nature, [ d ] make discovery of Christ, or of grace, by him, so much as in a general, or obscure way; much less, that men destitute of the revelation of him by the promise, or gospel, [ e ] should be enabled thereby, to attain saving faith, or repentance.
3. The revelation of the gospel unto sinners, made in divers times, and by sundry parts, with the addition of promises, and precepts, for the obedience required therein, as to the nations, and persons, to whom it is granted, is merely of the [ f ] sovereign will and good pleasure of God, not being annexed by virtue of any promise, to the due improvement of men's natural abilities, by virtue of common light received without it; which none ever did [ g ] make, or can so do; and therefore in all ages the preaching of the gospel has been granted unto persons, and nations, as to the extending or limiting of it, in great variety, according to the counsel of the will of God.
4. Although the gospel be the only outward means of revealing Christ, and saving grace, and is, as such, abundantly sufficient thereunto; yet that men, who are dead in trespasses, may be born again, quickened or regenerated, there is moreover necessary, an effectual insuperable [ h ] work of the Holy Spirit, upon the whole soul, for the producing in them a new spiritual life; without which no other means will effect [ i ] their conversion unto God.
[ d ] Romans x. 14, 15, 17. [ e ] Proverbs xxix. 18. Isaiah 25. 7. and lx. 2, 3. [ f ] Psalm cxlvii. 20. Acts xvi. 7. [ g ] Romans i. 18, &c. [ h ] Psalm cx. 3. 1 Corinthians ii. 14, Ephesians i. 19, 20. [ i ] John vi. 44. 2. Corinthians iv. 4, 6.

CHAPTER XXI.
Of Christian Liberty and Liberty of Conscience.
1. THE liberty which Christ hath purchased for believers under the gospel, consists in their freedom from the guilt of sin, the condemning wrath of God, and rigour and [a] curse of the law, and in their being delivered from this present evil [b] world, bondage to [c] satan, and dominion [d] of sin, from the [e] evil of affliction, the fear, and sting [f] of death, the victory of the grave, and [g] everlasting damnation; as also in their [h] free access to God, and their yielding obedience unto him, not out of a slavish fear, [i] but a child-like love, and willing mind.
All which were common also to believers under the law [k] for the substance of them; but under the New Testament, the liberty of Christians is further enlarged in their freedom from the yoke of the ceremonial law, to which the Jewish Church was subjected, and in greater boldness of access to the throne of grace, and in fuller communications of the [l] free spirit of God, than believers under the law did ordinarily partake of.
2. God alone is [m] Lord of the conscience, and hath left it free from the doctrines and commandments of men [n] which are in any thing contrary to his word, or not contained in it. So that to be-
[a] Galatians iii. 13. [b] Galatians i. 4. [c] Acts xxvi. 18. [d] Romans viii. 3. [e] Romans viii. 28. [f] 1 Corinthians xv. 54—57. [g] 2 Thessalonians i. 10. [h] Romans viii. 15. [i] Luke i. 75. 1 John iv. 18. [k] Galatians iii. 9, 14. [l] John vii. 38, 39. Hebrews x. 19—21. [m] James iv. 12. Romans xiv. 4. [n] Acts iv. 19. and v. 29. 1 Corinthians vii. 23. Matthew xv. 9.
lieve such doctrines, or obey such commands out of conscience [o] is to betray true liberty of conscience; and the requiring of an [p] implicit faith and absolute and blind obedience, is to destroy liberty of conscience and reason also.
3. They who, upon pretence of Christian liberty, do practise any sin, or cherish any sinful lust, as they do thereby pervert the main design of the grace of the Gospel, [q] to their own destruction, so they wholly destroy [r] the end of Christian liberty; which is, that being delivered out of the hands of all our enemies, we might serve the Lord without fear, in holiness and righteousness before him, all the days of our lives.
CHAPTER XXII.
Of Religious Worship and the Sabbath Day.
1. THE light of nature shews that there is a God, who hath lordship and sovereignty over all; is just, good, and doth good unto all; and is therefore to be feared, loved, praised, called upon, trusted in, and served, with all the heart, and all the soul [a] and with all the might. But the acceptable way of worshipping the true God, is [b] instituted by himself, and so limited by his own revealed will, that he may not be worshipped according to the imaginations and
[o] Colossians ii. 20, 22, 23. [p] 1 Corinthians iii. 5. 2 Cor. i. 24. [q] Romans vi. 1, 2. [r] Gal. v. 13. 2 Peter ii. 18—21.
[a] Jer. x. 7. Mark xii. 33. [b] Deut. xii. 32.

devices of men, or the suggestions of Satan, under any visible representations, or [c] any other way, not prescribed in the Holy Scriptures.
2. Religious worship is to be given to God, the Father, Son, and Holy Spirit, and to him [d] alone; not to angels, saints, or any other [e] creatures; and since the fall, not without a [f] Mediator, nor in the mediation of any other but [g] Christ alone.
3. Prayer with thankfulness, being one special part of natural worship, is by God required of [h] all men. But that it may be accepted, it is to be made in the [i] name of the Son, by the help [k] of the Spirit, according to [l] his will; with understanding, reverence, humility, fervency, faith, love and perseverance, and with others, in a [m] known tongue.
4. Prayer is to be made for things lawful, and for all sorts of men living, [n] or that shall live hereafter; but not [o] for the dead, nor for those of whom it may be known, that they have sinned [p] the sin unto death.
5. The [q] reading of the Scriptures, preaching, and [r] hearing the word of God, teaching and admonishing one another in psalms, hymns, and spiritual songs, singing with grace in our hearts to [s] the Lord: as also the administration [t] of Baptism, and [u] the Lord's Supper, are all parts of religious worship of God, to be performed in obedience to him, with understanding, faith, reverence, and godly fear; moreover, solemn humiliation, [x] with fastings, and
[c] Exod. xx. 4, 5, 6. [d] Mat. iv. 9, 10. John vi. 23. Mat. xxviii. 19. [e] Rom. i. 25. Col. ii. 18. Rev. xix. 10. [f] John xiv. 6. [g] 1 Tim. ii. 5. [h] Psalm xcv. 1, 7. Psalm lxv. 2. [i] John xiv. 13, 14. [k] Romans viii. 26. [l] 1 John v. 14. [m] 1 Corinthians xiv. 16, 17. [n] 1 Timothy ii. 1, 2. 2 Samuel vii. 29. [o] 2 Samuel xii. 21—23. [p] 1 John v. 16. [q] 1 Tim. iv. 13. [r] 2 Tim. iv. 2. Luke viii. 18. [s] Col. iii. 16. Ephesians v. 19. [t] Mat. xxviii. 19, 20. [u] 1 Cor. xi. 26. [x] Esther iv. 16. Joel ii. 12.
thanksgiving, upon [y] special occasions, ought to be used in an holy and religious manner.
6. Neither prayer, nor any other part of religious worship, is now, under the gospel, tied unto, or made more acceptable by any place in which it is [z] performed, or towards which it is directed; but God is to be worshipped every where in spirit, and in truth; as in [a] private families [b] daily, and [c] in secret, each one by himself, so more solemnly in the public assemblies, which are not carelessly, nor wilfully, to be [d] neglected or forsaken, when God by his word or providence calleth thereunto.
7. As it is of the law of nature, that in general, a proportion of time, by God's appointment be set apart for the worship of God, so by his word, in a positive, moral, and perpetual commandment, binding all men, in all ages, he hath particularly appointed one day in seven for a [e] sabbath to be kept holy unto him, which from the beginning of the world, to the resurrection of Christ, was the last day of the week; and from the resurrection of Christ, was changed into the first day of the week, [f] which is called the Lord's day; and is to be continued to the end of the world, as the Christian sabbath; the observation of the last day of the week being abolished.
8. The sabbath is then kept holy unto the Lord, when men, after a due preparing of their hearts, and ordering their common affairs beforehand, do not only observe an holy [g] rest all the day, from their own works, words and thoughts, about their worldly employment and recreations, but also are taken up the whole time in the public and private exercises of his
[y] Exodus xv. 1. &c. Psalm cvii. [z] John iv. 21. Malachi i. 11. 1 Timothy ii. 8. [a] Acts x. 2. [b] Matthew vi. 11. Psalm lv. 17. [c] Matthew vi. 6. [d] Hebrews x. 25. Acts ii. 42. [e] Exodus xx. 8. [f] 1 Corinthians xvi. 1, 2. Acts xx. 7. Revelations i. 10. [g] Isaiah lviii. 13. Nehemiah xiii. 15, 22.

worship, and in the duties [h] of necessity and mercy.
CHAPTER XXIII.
Of Singing of Psalms, &c.
WE believe that [a] singing the praises of God, is a holy ordinance of Christ, and not a part of natural religion, or a moral duty only; but that it is brought under divine institution, it being enjoined on the Churches of Christ to sing psalms, hymns, and spiritual songs; and that the whole church in their public assemblies (as well as private Christians) ought to [b] sing God's praises according to the best light they have received. Moreover, it was practised in the great representative church, by [c] our Lord Jesus Christ with his disciples, after he had instituted and celebrated the sacred ordinance of his holy supper, as a commemorative token of redeeming love.
[h] Matthew xii. 1—13.
[a] Acts xvi. 25. Ephesians v. 19. Colossians iii. 16. [b] Hebrews ii. 12. James v. 13. [c] Matthew xxvi. 30. Mark xiv. 26.
CHAPTER XXIV.
Of Lawful Oaths and Vows.
1. A LAWFUL oath is a part of religious worship, [a] wherein the person swearing in truth righteousness, and judgment, solemnly calleth God to witness what he sweareth; [b] and to judge him according to the truth or falseness thereof.
2. The name of God only is that by which men ought to swear; and therein it is to be used with all holy fear and reverence; therefore to swear vainly or rashly by that glorious and dreadful name, or to swear at all by any other thing, is sinful and to be [c] abhorred; yet as in matter of weight and moment, for confirmation of truth, [d] and ending all strife, an oath is warranted by the word of God; so a lawful oath being imposed, [e] by lawful authority, in such matters ought to be taken.
3. Whosoever taketh an oath, warranted by the word of God, ought duly to consider, the weightiness of so solemn an act, and therein to avouch nothing but what he knoweth to be the truth; for that by rash, false, and vain oaths, the [f] Lord is provoked, and for them this land mourns.
4. An oath is to be taken in the plain and [g] common sense of the words, without equivocation, or mental reservation.
5. A vow, which is not to be made to any creature, but to God alone, [h] is to be made and per-
[a] Exodus xx. 7. Deuteronomy x. 20. Jer. iv. 2. [b] 2 Chronicles vi. 22, 23. [c] Matthew v. 34—37. James v. 12. [d] Hebrews vi. 16. 2 Corinthians i. 23. [e] Nehemiah xiii. 25. [f] Leviticus xix. 12. Jeremiah xxiii. 10. [g] Psalm xxiv. 4. [h] Psalm lxxvi. 11. Genesis xxviii. 20—22.

formed with all religious care and faithfulness: but popish monastical vows, [i] of perpetual single life, professed [k] poverty, and regular obedience, are so far from being degrees of higher perfection, that they are superstitious, [l] and sinful snares, in which no christian may entangle himself.
CHAPTER XXV.
Of the Civil Magistrate.
1. GOD, the supreme Lord, and king of all the world, hath ordained civil [a] magistrates to be under him over the people, for his own glory, and the public good; and to this end hath armed them with the power of the sword, for defence and encouragement of them that do good, and for the punishment of evil doers.
2. It is lawful for christians to accept and execute the office of a magistrate, when called thereunto; in the management whereof, as they ought especially to maintain [b] justice, and peace, according to the wholesome laws of each kingdom and commonwealth: so for that end they may lawfully now under the New Testament [c] wage war upon just and necessary occasions.
3. Civil Magistrates being set up by God, for the ends aforesaid, subjection in all lawful things commanded by them, ought to be yielded by us in the
[i] 1 Corinthians vii. 2, 9. [k] Ephesians iv. 28. [l] Matthew xix. 11.
[a] Rom. xiii. 1—4. [b] 2 Samuel xxiii. 3. Psalm lxxxii. 3, 4. [c] Luke iii. 14.
Lord, not only for wrath [d] but for conscience-sake; and we ought to make supplications and prayers for kings, and all that are in authority [e] that under them we may live a quiet and peaceable life, in all godliness and honesty.
CHAPTER XXVI.
Of Marriage
1. MARRIAGE is to be between one man, and one woman; [a] neither is it lawful for any man to have more than one wife, nor for any woman to have more than one husband at the same time.
2. Marriage was ordained for the mutual help [b] of husband and wife, [c] for the increase of mankind with a legitimate issue, and for [d] preventing of uncleanness.
3. It is lawful for [e] all sorts of people to marry, who are able with judgment to give their consent; yet it is the duty of christians [f] to marry in the Lord; and therefore such as profess the true religion should not marry with infidels, [g] or idolaters; neither should such as are godly be unequally yoked, by marrying with such as are wicked in their life, or maintain damnable heresy.
4. Marriage ought not to be within the degrees of consanguinity [h] or affinity, forbidden in the word;
[d] Romans xiii. 5, 6, 7. 1 Peter ii. 17. [e] 1 Timothy ii. 1, 2.
[a] Genesis ii. 24. Malachi ii. 15. Matthew xix. 5, 6. [b] Genesis ii. 18. [c] Genesis i. 28. [d] 1 Corinthians vii. 2, 9. [e] Heb. xiii. 4. 1 Timothy iv. 3. [f] 1 Corinthians vii. 39. [g] Nehem. xiii. 25—27. [h] Leviticus xviii.

nor can such incestuous marriage ever be made lawful, by any law of man or consent of parties, [i] so as those persons may live together as man and wife.
CHAPTER XXVII.
Of the Church.
1. THE Catholic or universal church, which with respect to the internal work of the spirit and truth of grace, may be called invisible, consists of the whole [a] number of the elect, that have been, are, or shall be gathered, into one, under Christ, the head thereof; and is the spouse, the body, the fulness of him that filleth all in all.
2. All persons, throughout the world, professing the faith of the gospel, and obedience unto God, by Christ, according unto it, not destroying their own profession by any errors, evert[ing] the foundation, or unholiness of conversation, [b] are and may be called visible saints; [c] and of such ought all particular congregations to be constituted.
3. The purest churches under heaven are subject [d] to mixture, and error; and some have so degenerated as to become [e] no churches of Christ, but Synagogues of Satan; nevertheless, Christ always hath had, and ever shall have a [f] kingdom in this
[i] Mark vi. 18. 1 Cor. v. 1.
[a] Hebrews xii. 23. Colossians i. 18. Ephesians i. 10, 22, 23. and v. 23, 27, 32. [b] 1 Corinthians i. 2. Acts xi. 26. [c] Rom. 1, 7. Ephesians i. 20—22. [d] 1 Corinthians v. Revelations ii. and iii. [e] Revelations xviii. 2. 2 Thessalonians ii. 11, 12. [f] Matthew xvi. 18. Psalm, lxxii. 17. and cii. 28. Rev. xii. 17.
world, to the end thereof, of such as believe in him, and make profession of his name.
4. The Lord Jesus Christ is the head of the church, in whom by the appointment of the Father, [g] all power for the calling, institution, order or government of the church, is invested in a supreme and sovereign manner, neither can the pope of Rome in any sense be head thereof, but is [h] Antichrist, that man of sin, and son of perdition, that exalteth himself in the church against Christ, and all that is called God; whom the Lord shall destroy with the brightness of his coming.
5. In the execution of this power wherewith he is so intrusted, the Lord Jesus calleth, out of the world unto himself, through the ministry of his word, by his spirit, [i] those that are given unto him, by his Father, that they may walk before him in all the [k] ways of obedience, which he preserveth to them in his word. Those thus called, he commandeth to walk together in particular societies, or [l] churches, for their mutual edification and the due performance of that public worship, which he requireth of them in the world.
6. The members of these churches are [m] saints by calling, visibly manifesting and evidencing in, and by their profession and walking, their obedience unto that call of Christ; and do willingly consent to walk together according to the appointment of Christ, giving up themselves to the Lord and one to another, by the will of God, [n] in professed subjection to the ordinances of the gospel.
7. To each of these churches thus gathered according to his mind, declared in his word, he hath giv-
[g] Colossians i. 18. Matth. xxviii. 18—20. Eph. iv. 11, 12. [h] 2 Thessalonians ii. 2—9. [i] John x. 16. and xii. 32. [k] Matth. xxviii. 20. [l] Matth. xviii. 15—20. [m] Romans i. 7. 1 Corinthians i. 2. [n] Acts ii. 41, 42. and v. 13, 14. 2 Corinthians ix. 13.

en all that [o] power and authority, which is any way needful for their carrying on that order in worship and discipline, which he hath instituted for them to observe, with commands and rules, for the due and right exerting and executing of that power.
8. A particular church gathered, and completely organized according to the mind of Christ, consists of officers and members: and the officers appointed by Christ to be chosen and set apart by the church so called and gathered, for the peculiar administration of ordinances, and execution of power, or duty, which he intrusts them with, or calls them to, to be continued to the end of the world, are [p] bishops, or elders and deacons.
9 The way appointed by Christ for the calling of any person, fitted and gifted by the Holy Spirit, unto the office of Bishop, or elder, in a church, is, that he be chosen thereunto by the common [q] suffrage of the church itself; and solemnly set apart by fasting and prayer, with imposition of hands of the [r] eldership of the church, if there be any before constituted therein: and of a deacon [s] that he be chosen by the like suffrage, and set apart by prayer, and the like imposition of hands.
10. The work of pastors being constantly to attend the service of Christ, in his churches, in the ministry of the word and prayer, [t] with watching for their souls, as they that must give an account to him; it is incumbent on the churches to whom they minister, not only to give them all due respect, [u] but also to communicate to them of all their good things, according to their ability, so as they may have a comfortable supply, without being themselves
[o] Matthew xviii. 17, 18. 1 Corinthians v. 4, 5, 13. 2 Cor. ii. 6—8. [p] Acts xx. 17, 28. Philippians i. 1. [q] Acts xiv. 23. See the Original. [r] 1 Timothy iv. 14. [s] Acts vi. 3, 5, 6. [t] Acts vi. 4. Hebrews xiii. 17. [u] 1 Timothy v. 17, 18. Galatians vi. 6, 7.
[x] entangled in secular affairs; and may also be capable of exercising [y] hospitality towards others; and this is required by the [z] law of nature, and by the express order of our Lord Jesus, who hath ordained, that they that preach the gospel should live of the gospel.
11. Although it be incumbent on the bishops or pastors of the churches, to be instant in preaching the word, by way of office, yet the work of preaching the word is not so peculiarly confined to them, but that others also [a] gifted, and fitted by the Holy Spirit for it, and approved and called by the church, may and ought to perform it.
12. As all believers are bound to join themselves to particular churches, when and where they have opportunity so to do; so all that are admitted unto the privileges of a church, are also [b] under the censures and government thereof, according to the rule of Christ.
13. No church members, upon any offence taken by them, having performed their duty required of them towards the person they are offended at, ought to disturb church order, or absent themselves from the assemblies of the church, or administration of any ordinance, upon the account of such offence at any of their fellow-members, but to wait upon Christ, [c] in further proceeding of the church.
14. As each church, and all the members of it, are bound to [d] pray continually, for the good and prosperity of all the churches of Christ, in all places, and upon all occasions, and to further every one within the bounds of their places and callings, in the exercise of their gifts and graces; so the churches, when planted by the providence of God, as they
[x] 2 Timothy ii. 4. [y] 1 Timothy iii. 2. [z] 1 Cor. ix. 6, 14. [a] Acts xi. 19—21. 1 Peter iv. 10, 11. [b] 1 Thes. v. 14. 2 Thes. iii. 6, 14, 15. [c] Matthew xviii. 15—17. Ephesians iv. 2, 3. [d] Ephesians vi. 18. Psalm cxxii. 6.

enjoy opportunity and advantage for it, ought to hold [c] communion among themselves for their peace, increase of love and mutual edification.
15. Cases of difficulty or differences, either in point of doctrine or administration; wherein either the churches in general are concerned, or any one church, in their peace, union, and edification; or any member or members of any church are injured, in or by any proceedings in censures not agreeable to truth and order; it is according to the mind of Christ, that many churches holding communion together, do by their messengers meet to consider [f] and give their advice in or about the matter in difference, to be reported to all the churches concerned; howbeit these messengers assembled, are not intrusted with any church-power properly so called; or with any jurisdiction over the churches themselves, to exercise any censures either over any churches, or persons; or [g] to impose their determination on the churches or officers.
CHAPTER XXVIII.
Of the Communion of Saints.
1. ALL saints that are united to Jesus Christ, their head, by his Spirit, and faith, although they are not made thereby one person with him, have [a] fellowship in his graces, sufferings, death, resurrection and
[c] Romans xvi. 1, 2. 3 John 8—10. [f] Acts xv. 2, 4, 6, 22, 23, 25. [g] 2 Corinthians i. 24. 1 John iv. 1.
[a] 1 John i. 3. John i. 16. Philippians iii. 10. Romans vi. 5, 6.
glory; and being united to one another in love, they [b] have communion in each others gifts and graces, and are obliged to the performance of such duties, public and private, in an orderly way, [c] as do conduce to their mutual good, both in the inward and outward man.
2. Saints by profession, are bound to maintain an holy fellowship and communion in the worship of God, and in performing such other spiritual services, [d] as tend to their mutual edification; as also in relieving each other in [e] outward things, according to their several abilities, and necessities; which communion, according to the rule of the gospel though especially to be exercised by them, in the relations wherein they stand, whether in [f] families or [g] churches, yet as God offereth opportunity, is to be extended to all the household of faith, even all those who in every place call upon the name of the Lord Jesus; nevertheless their communion one with another as saints, doth not take away, or [h] infringe the title or property which each man hath in his goods and possessions.
CHAPTER XXIX.
Of Baptism and the Lord's Supper.
1. BAPTISM and the Lord's Supper, are ordinances of positive and sovereign institution, appointed by
[b] Ephesians iv. 15, 16. 1 Cor. xii. 7. and iii. 21—23. [c] 1 Thess. v. 11, 14. Romans i. 12. 1 John iii. 17, 18. Gal. vi. 10. [d] Heb. x. 24, 25. and iii. 12, 13. [e] Acts xi. 29, 30. [f] Eph. vi. 4. [g] 1 Cor. xii. 14, 27. [h] Acts v. 4. Eph. iv. 28.

the Lord Jesus; the only lawgiver, to be continued in his church [a] to the end of the world.
2. These holy appointments are to be administered by those only, who are qualified, and thereunto called according [b] to the commission of Christ.
CHAPTER XXX.
Of Baptism.
1. BAPTISM is an ordinance of the New Testament, ordained by Jesus Christ, to be unto the party baptized, a sign of his fellowship with him in his death [a] and resurrection; of his being engrafted into him; of [b] remission of sins; and of his [c] giving up himself unto God, through Jesus Christ, to live and walk in newness of life.
2. Those who do actually profess [d] repentance towards God, faith in, and obedience to our Lord Jesus are the only proper subjects of this ordinance.
3. The outward element, to be used in this ordinance, [e] is water, wherein the party is to be baptized, in the name of the Father, and of the Son, and of the Holy Spirit.
4. Immersion, or dipping of the person [f] in water is necessary to the due administration of this ordinance.
[a] Matth. xxviii. 19, 20. 1 Cor. xi. 26. [b] Matth. xxviii. 19. 1 Cor. iv. 1.
[a] Rom. vi. 3, 4, 5. Col. ii. 12. Gal. iii. 27. [b] Mark i. 4. Acts xxvi. 16. [c] Rom. vi. 4. [d] Mark xvi. 16. Acts viii. 37, 38. [e] Matth. xxviii. 19, 20. Acts viii. 38. [f] Matth. iii. 16. John iii. 23.
CHAPTER XXXI.
Of the Lord's Supper.
1. THE supper of the Lord Jesus, was instituted by him, the same night wherein he was betrayed, to be observed in his churches unto the end of the world, for the perpetual remembrance, and shewing forth the sacrifice of himself in his death, [a] confirmation of the faith of believers in all the benefits thereof, their spiritual nourishment and growth in him, their further engagement in and to all duties which they owe unto him; [b] and to be a bond and pledge of their communion with him, and with each other.
2. In this ordinance, Christ is not offered up to his Father, nor any real sacrifice made at all for remission of sin, of the quick or dead, but only a memorial of that [c] one offering up of himself, by himself, upon the cross, once for all; and a spiritual oblation of all [d] possible praise unto God for the same. So that the popish sacrifice of the mass, as they call it, is most abominable, injurious to Christ's own and only sacrifice, the alone propitiation for all the sins of the elect.
3. The Lord Jesus hath in this ordinance, appointed his ministers to pray, and bless the elements of bread and wine, and thereby to set them apart from a common to an holy use, and to take and break the bread; to take the cup, [e] and, they communicating also themselves, to give both to the communicants.
4. The denial of the cup to the people, worshipping the elements, the lifting them up or carrying
[a] 1 Cor. xi. 23—26. [b] 1 Cor. x. 16, 17, 21. [c] Heb. ix. 25, 26, 28. [d] 1 Cor. xi. 24. Matthew xxvi. 26, 27. [e] 1 Cor. xi. 23, 26, &c.

the Lord Jesus; the only lawgiver, to be continued in his church [a] to the end of the world.
2. These holy appointments are to be administered by those only, who are qualified, and thereunto called according [b] to the commission of Christ.
CHAPTER XXX.
Of Baptism.
1. BAPTISM is an ordinance of the New Testament, ordained by Jesus Christ, to be unto the party baptized, a sign of his fellowship with him in his death [a] and resurrection; of his being engrafted into him; of [b] remission of sins; and of his [c] giving up himself unto God, through Jesus Christ, to live and walk in newness of life.
2. Those who do actually profess [d] repentance towards God, faith in, and obedience to our Lord Jesus are the only proper subjects of this ordinance.
3. The outward element, to be used in this ordinance, [e] is water, wherein the party is to be baptized, in the name of the Father, and of the Son, and of the Holy Spirit.
4. Immersion, or dipping of the person [f] in water is necessary to the due administration of this ordinance.
[a] Matth. xxviii. 19, 20. 1 Cor. xi. 26. [b] Matth. xxviii. 19. 1 Cor. iv. 1.
[a] Rom. vi. 3, 4, 5. Col. ii. 12. Gal. iii. 27. [b] Mark i. 4. Acts xxvi. 16. [c] Rom. vi. 4. [d] Mark xvi. 16. Acts viii. 37, 38. [e] Matth. xxviii. 19, 20. Acts viii. 38. [f] Matth. iii. 16. John iii. 23.
CHAPTER XXXI.
Of the Lord's Supper.
1. THE supper of the Lord Jesus, was instituted by him, the same night wherein he was betrayed, to be observed in his churches unto the end of the world, for the perpetual remembrance, and shewing forth the sacrifice of himself in his death, [a] confirmation of the faith of believers in all the benefits thereof, their spiritual nourishment and growth in him, their further engagement in and to all duties which they owe unto him; [b] and to be a bond and pledge of their communion with him, and with each other.
2. In this ordinance, Christ is not offered up to his Father, nor any real sacrifice made at all for remission of sin, of the quick or dead, but only a memorial of that [c] one offering up of himself, by himself, upon the cross, once for all; and a spiritual oblation of all [d] possible praise unto God for the same. So that the popish sacrifice of the mass, as they call it, is most abominable, injurious to Christ's own and only sacrifice, the alone propitiation for all the sins of the elect.
3. The Lord Jesus hath in this ordinance, appointed his ministers to pray, and bless the elements of bread and wine, and thereby to set them apart from a common to an holy use, and to take and break the bread; to take the cup, [e] and, they communicating also themselves, to give both to the communicants.
4. The denial of the cup to the people, worshipping the elements, the lifting them up or carrying
[a] 1 Cor. xi. 23—26. [b] 1 Cor. x. 16, 17, 21. [c] Heb. ix. 25, 26, 28. [d] 1 Cor. xi. 24. Matthew xxvi. 26, 27. [e] 1 Cor. xi. 23, 26, &c.

them about for adoration, and reserving them for any pretended religious use, [f] are all contrary to the nature of this ordinance and to the institution of Christ.
5. The outward elements in this ordinance, duly set apart to the uses ordained by Christ, have such relation to him crucified, as that truly, although in terms used figuratively, they are sometimes called by the name of the things they represent, to wit, the [g] body and blood of Christ, albeit in substance and nature, they still remain truly and only [h] bread and wine, as they were before.
6. The doctrine which maintains a change of the substance of bread and wine, into the substance of Christ's body and blood, commonly called transubstantiation, by consecration of a priest, or by any other way, is repugnant not to Scripture [i] alone, but even to common sense and reason, overthroweth the [k] nature of the ordinance, and hath been, and is the cause of manifold superstitions, yea, of gross idolatries.
7. Worthy receivers, outwardly partaking of the visible elements in this ordinance, do then also inwardly, by faith really and indeed, yet not carnally and corporally, but spiritually receive, and feed upon Christ crucified, [l] and all the benefits of his death: the body and blood of Christ being then not corporally or carnally, but spiritually present to the faith of believers in that ordinance, as the elements themselves are to their outward senses.
8. All ignorant and ungodly persons, as they are unfit to enjoy communion [m] with Christ, so are they unworthy of the Lord's table, and cannot, without great sin against him, while they remain such,
[f] Matt. xxvi. 26—28. and xv. 9. Exodus xx. 4, 5. [g] 1 Cor. xi. 27. [h] 1 Cor. xi. 26, 28. [i] Acts iii. 21. Luke xxiv. 6, 39. [k] 1 Cor. xi. 24, 25. [l] 1 Cor. x. 16. and xi. 23—26. [m] 2 Cor. vi. 14, 15.
partake of these holy mysteries [n] or be admitted thereunto: yea, whosoever shall receive unworthily, are guilty of the body and blood of the Lord, eating and drinking judgment to themselves.
CHAPTER XXXII.
Of the State of Man after Death, and of the Resurrection of the Dead.
1. THE bodies of men after death return to dust, [a] and see corruption; but their souls, which neither die nor sleep, having an immortal subsistence, immediately [b] return to God who gave them: the souls of the righteous being then made perfect in holiness, are received into paradise, where they are with Christ, and behold the face of God, in light and [c] glory, waiting for the full redemption of their bodies; and the souls of the wicked are cast into hell, where they remain in torment and utter darkness reserved to [d] the judgment of the great day; besides these two places, for souls separated from their bodies, the scripture acknowledgeth none.
2. At the last day, such of the saints as are found alive shall not sleep but be [e] changed; and all the dead shall be raised up with the self-same bodies, and [f] none other; although with different [g]
[n] 1 Corinthians xi. 29. Matthew vii. 6.
[a] Genesis iii. 19. Acts xii. 36. [b] Eccl. xii. 7. [c] Luke xxiii. 43. 2 Cor. v. 1, 6, 8. Philippians i. 23. Heb. xii. 23. [d] Jude i. 7. 1 Peter iii. 69. Luke xvi. 23, 24. [e] 1 Cor. xv. 51, 52. 1 Thess. iv. 17. [f] Job xix. 26, 27. [g] 1 Cor. xv. 42, 43.

qualities, which shall be united again to their souls forever.
3. The bodies of the unjust shall, by the power of Christ be raised to dishonour; the bodies of the just, by his Spirit, unto honour, [h] and be made conformable to his own glorious body.
CHAPTER XXXIII.
Of the Last Judgment.
1. God hath appointed a day wherein he will judge the world in righteousness by [a] Jesus Christ; to whom all power and judgment is given of the Father; in which day not only the [b] apostate angels shall be judged, but likewise all persons that have lived upon the earth, shall appear before the tribunal of Christ, [c] to give an account of their thoughts, words and deeds, and to receive according to what they have done in the body, whether good or evil.
2. The end of God's appointing this day, is for the manifestation of the glory of his mercy, in the eternal salvation of the elect; [d] and of his justice, in the eternal damnation of the reprobate who are wicked and disobedient; for then shall the righteous go into everlasting life, and receive that fulness of joy and glory, with everlasting reward, in the presence [e] of the Lord; but the wicked who know not
[h] Acts xxiv. 15. John v. 28, 29. Philippians iii. 21.
[a] Acts xvii. 31. John v. 22, 27. [b] 1 Cor. vi. 3. Jude 6. [c] 2 Cor. v. 10. Eccl. xii. 14. Matth. xii. 36. Rom. xiv. 10, 12. Matth. xxv. 32, &c. [d] Rom. ix. 22, 23. [e] Matt. xxv. 21, 34. 2 Tim. iv. 8.
God, and obey not the gospel of Jesus Christ, shall be cast into eternal torments, and [f] punished with everlasting destruction, from the presence of the Lord, and from the glory of his power.
3. As Christ would have us to be certainly persuaded that there shall be a day of judgment, both [g] to deter all men from sin, and for the greater [h] consolation of the godly, in their adversity, so will he have that day unknown to men, that they may shake off all carnal security, and be always watchful, because they know not at what hour the [i] Lord will come, and may ever be prepared to say [k] come, Lord Jesus, come quickly. Amen.
[f] Matth. xxv. 46. Mark ix. 48. 2 Thess. i. 7, 10. [g] 2 Cor. v. 10, 11. [h] 2 Thess. i. 5, 6, 7. [i] Mark xiii. 35—37. Duke xii. 35, 36. [k] Rev. xxii. 20.
THE END.

CONTENTS.
  CHAPTER I.—Of the Holy Scriptures.  Page 9    II.—Of God and of the Holy Trinity.  11    III.—Of God's Decrees.  13    IV.—Of Creation.  17    V.—Of Divine Providence.  18    VI.—Of the Fall of Man, of Sin, and of the Punishment thereof.  20    VII.—Of God's Covenant.  22    VIII.—Of Christ the Mediator.  23    IX.—Of Free-Will.  27    X.—Of Effectual Calling.  28    XI.—Of Justification.  29    XII.—Of Adoption.  31    XIII.—Of Sanctification.  32    XIV.—Of Saving Faith.  33    XV.—Of Repentance unto Life and Salvation.  35    XVI.—Of Good Works.  36    XVII.—Of the Perseverance of the Saints.  38    XVIII.—Of the Assurance of Grace and Salvation.  40    XIX.—Of the Law of God.  42    XX.—Of the Gospel, & of the Extent of the Grace thereof.  44    XXI.—Of Christian Liberty, and Liberty of Conscience.  46    XXII.—Of Religious Worship, and the Sabbath-Day.  47    XXIII.—Of Singing of Psalms in Public Worship.  50    XXIV.—Of Lawful Oaths and Vows.  51    XXV.—Of the Civil Magistrate.  52    XXVI.—Of Marriage.  53    XXVII.—Of the Church.  54    XXVIII.—Of the Communion of Saints.  58    XXIX.—Of Baptism and the Lord's Supper.  59    XXX.—Of Baptism.  60    XXXI.—Of the Lord's Supper.  61    XXXII.—Of the State of Man after Death, and of the Resurrection of the Dead.  63    XXXIII.—Of the Last Judgment.  64  
 A SUMMARY
OF
Church-Discipline;
SHEWING THE
QUALIFICATIONS AND DUTIES
OF THE OFFICERS AND MEMBERS
OF A
GOSPEL CHURCH.
BY THE BAPTIST ASSOCIATION, IN CHARLESTON, S. C.
 For this Cause left I thee in Crete, that thou shouldst set in Order the Things that are wanting. Tit. i. 5. See that thou makest all things according to the Pattern shewed to thee in the Mount. Hebrews viii. 5. 

PREFACE.
THE following Summary of Church Discipline, being designed chiefly for the benefit of the poor and unlearned, is contracted into a very narrow compass, and exhibited in the plainest language. This, with whatever defects it has, will require the candor of the more learned and intelligent.
To remove, in some measure, the ignorance of but too many church members, about discipline, was the principal motive for engaging in this work.
We mean not to impose our sentiments on any person whatever, or to anathematize those who differ from us in opinion. The word of God and no human composition, is the standard, by which our principles and conduct must be tried.
Nevertheless, we hope this small piece may be of some use, for the right understanding of God's word, with regard to the points treated on; and we desire that the Scriptures referred to may be carefully consulted, to see whether these things be true.
Some may say, "There is no call for this publication, seeing there is such a valuable treatise on church-discipline, published some years ago, by the Philadelphia-Association."
We mean not to depreciate the value of that piece; it has merited much from the Baptist Churches; but it is out of print, and, we apprehend, not so explicit as this; besides, some things therein appear to us exceptionable. However, we have borrowed many hints from it; and are greatly indebted to the late learned, pious and judicious DR. GILL, for what is taken from his Exposition and Body of Divinity.
May the Great Head of the Church, bless this feeble attempt to promote his honor, and the welfare of his churches.-
A SUMMARY
OF
Church-Discipline.
CHAPTER I.
Of a true and orderly Gospel-Church.
§ 1. GOD in every age hath had, has, and will have a church or people in the world, consisting of a greater or less number, and subsisting under various forms and in diverse circumstances, Acts vii. 38. Eph. iii. 21.
The catholic, or universal church, considered collectively forms one compleat and glorious body, Cant. vi. 9. called Christ's mystical body, of which he is the head, Col. i. 10. Eph. i. 22. This is the general assembly and church of the first born, which are written in heaven Heb. xii. 23.
Under the Old Testament dispensation, the church was pretty much confined to family or nation; but under the present administration, Christ gathers to himself a people from among all nations, Matt. xxviii. 19, 20. And being thus gathered, by the power of Christ in the gospel, it becomes their duty to unite in distinct churches, Acts ii. 41, 47. that they may walk together, in all the commandments and ordinances of the Lord blameless . Hence we find that under the gospel, churches were settled wherever there was a sufficient number of converts for that purpose, Rev. ii. and iii. chapters.

A particular gospel-church, consists of a company of saints incorporated by a special covenant, into one distinct body, and meeting together in one place, for the enjoyment of fellowship with each other, and with Christ their head, in all his institutions, to their mutual edification, and the glory of God through the spirit, 2. Cor. viii. 5. Acts ii. 1.
§ 2. The temple of the Lord is not to be built with dead, but living materials, 2 Pet. ii. 5. None have a right to church membership, but such as Christ will own as his sincere followers, at the last decisive day, whatever pretensions they may make to an interest in his favor, Matt. vii. 22, 23. Except a man be born again, he has no right to enter into the kingdom of God, or into a gospel-church, John iii. 3. Christ is a living head, and will have none but living members, in his mystical body, John xv. 6.
§ 3. The constitution of churches, is plainly supposed, Acts ii. 47. Matt. xviii. 17. &c. and it is necessary, in order that the disciples of Christ may enjoy the ordinance of the Lord's supper, which is a church-ordinance, watch over one another, warn the unruly, and lay censures on disorderly and impenitent persons.
The scriptures do not absolutely determine the number of persons necessary to constitute a church; but as our Lord has said, Where two or three are gathered together in my name, there am I in the midst of them , Mat. xviii. 20. it should seem as if that number of godly persons might, at least in some urgent cases, form a church essential, though not a church compleat, or duly organized, for lack of officers. Experience has sometimes proved, that such small beginnings have been succeeded with a large increase, consistent with that encouraging promise, Isa. lx. 22. a little one shall become a thousand, and a small one a strong nation.
A gospel-church is not national, but congregational. This was evidently the case in the apostolic age; hence Paul sent a general epistle to the several churches in Galatia, Gal. i. 1, 2. and our Lord himself ordered epistles to be wrote to the seven distinct churches in Asia, Rev. ii. and iii. chapters.
With regard to the manner of constituting a church, it must be by the consent, and desire, of the of the parties concerned: and it will be expedient, to call in a minister or ministers, if to be had, to assist on that important occasion. The parties being met fasting, the solemnity ought to be opened by fervent prayer to God, Phil. iv. 6. next a sermon suitable to the occasion should be preached; and then, for the mutual satisfaction of every individual, a strict enquiry should be made into their experience of a work of grace on their hearts, their soundness in the doctrines of faith and the goodness of their lives and conversation; unless, as members of churches, they come honorably recommended for that purpose. Being thus satisfied with each others graces and qualifications, and united in the bond of love they should give up themselves to the Lord, and to one another by the will of God, 2 Cor. viii. 5. by subscribing a written covenant, consistent with the word of God, Isa. xliv. 5. thereby binding and obliging themselves to be the Lord's, to walk in all his commands and ordinances, and in all respects to behave towards each other as brethren, agreeable to the spiritual relation they now enter into.
Being thus united in one body, under Christ their head, they become and are to be deemed a church essential, founded on the gospel plan. Let them then ratify their engagements by a participation of the Lord's supper, and so conclude the solemnity.
§ 4. A church thus constituted, has the keys, or power of government, within itself, having Christ

for its head, and his law for its rule. It has the power and privilege of choosing its own officers, Acts vi. 3. chap. xiii. 2. exercising its own discipline, Mat. xviii. 17. and of administering the word and ordinances, for the edification and comfort of its members, Acts ii. 46. All which, with every other act of discipline, each distinct church may exercise, without being subject to the cognizance of any other church, presbytery, synod, or council whatever, 1 Cor. v. 12. Mat. xviii. 17.
Churches being vested with such power, ought to use it with prudence; lest they dishonor Christ and his cause, or wound their fellow members, 1 Cor. x. 31. Rom. xv. 2. To guard against which, church business should be debated, deliberately, with humility and moderation; that, if possible, the members may be unanimous in all their determinations. Nevertheless, when this unanimity cannot be attained, a majority of the male members may determine, and the minority ought peaceably to submit. This appears not only from that general rule, Eph. v. 21. submitting yourselves one to another in the fear of God ; but more clearly from 2 Cor. ii. 6. sufficient to such a man is this punishment, which was inflicted of many: Which many, supposes a majority; in the original it is upo ton pleionon , by the more, the greater, or major part. Which plainly points out a decision by a majority.
Female members may, when called upon, act as witnesses in a church; and when aggrieved, are to make known their case, either in person, or by a brother; and must have a proper regard paid them: But they are excluded from all share of rule, or government in the church, 1 Cor. xiv. 34, 35. 1 Tim. ii. 11, 14.
CHAPTER II.
Of Church-Officers.
THE ordinary officers of the church, and the only ones now existing, are, ministers, and deacons, Phi. i. 1. In the first gospel-churches there were other officers, such as apostles, prophets and evangelists 1 Cor. xii. 28. Eph. iv. 11. who were endowed with extraordinary gifts, which were then necessary for the confirmation of the gospel, but are since become extinct.
§ 1. Ministers of the gospel, who are frequently called elders, bishops, pastors and teachers, are appointed by Christ to the highest office in the church; and therefore need peculiar qualifications; such as are pointed out, 1 Tim. iii. 2—7. and Tit. i. 5—10.
As they have the charge of souls, and are leaders in the house of God, churches cannot be too careful in choosing men to the ministerial function. They ought to be men fearing God, being born again of the spirit, sound in the faith, and of blameless lives and conversations, as becometh the gospel of Christ, having fervent desires to glorify God, and save souls, John iii. 10. 2 Tim. i. 13. 1 Tim. iii. 2. Rom. ix. 3. chap. 10. 1.
A church having no minister, should look among its own members, and see if there be any who seem to have promising gifts and graces for that great work. If such a one is found, he is to be put on private trial for a season; when, on finding him promising, and that they are edified by his preaching, they may call him to preach in public. After which, if it should appear that his rod, like Aaron's , buds, blossoms and bears fruit, he is to be set apart by ordination; that he may perform every part of the sa-

red function, Acts xiii. 2. 3. But should no such person be found in the church, it is the duty of a sister church, if possible, to supply them, Cant. viii. 8. And if a person, who is a member of another church be approved, and he inclined to accept a call from them, he must first become a member with them, that so they may choose him from among themselves, see Acts i. 21. Thus were deacons chosen, Acts vi. 3.
The candidate having accepted the call of the church, they proceed to his ordination; which is to be done in the following manner, viz. If there is not a sufficient presbytery in the church, neighboring elders are to be called and authorized to perform that service. The day is set apart by fasting and prayer, Acts xiii. 2. 3. chap. 14. 23. The elders [ministers] being satisfied with regard to the gifts, graces, soundness of principles, and becoming life and conversation of the candidate; the church being met, and giving their suffrage for his ordination, a sermon is to be preached on the occasion, and he declaring his willingness and inward call to take upon him the sacred office, 1 Cor. ix. 16 a public confession of his faith will be required: then the ministers lay their hands on his head, and by prayer set him apart to the great work of the ministry: This done, they give him the right hand of fellowship, Gal. ii. 9. and then one of the ministers publicly gives him a charge, or directory, how to behave himself in the house of God, 2 Tim. iv. 5. The solemnity is concluded by prayer, singing, and a blessing on the whole congregation.
A minister, being ordained, has authority from Christ to preach the gospel, and baptize believers in any part of the world, where God, in his providence, may call him: But if he should be called unto, and accept the pastoral charge of any particular church, he will be more immediately confined to them, and they to him, 1 Pet. v. 1, 2, 3.
Persons thus commissioned, are to attend to their work with all possible engagedness, as it becomes those who have the charge of souls. They must give themselves up to study, prayer and meditation, 1 Tim. iv. 14, 15, 16. that they may be workmen who need not be ashamed, 2 Tim. ii. 15. They must be instant in season and out of season, preaching the pure doctrines of the gospel, 2 Tim. i. 13, chapter 4, 2. They are to feed the Lord's flock with spiritual bread, Acts xx. 28. to preach with the view of bringing souls to Christ, and not for the sake of honor or filthy lucre. They are not to lord it over God's heritage, but to be patient and tender-hearted, 2 Tim. ii. 25. They are to watch over the flock, to comfort the feeble-minded, 1 Thes. v. 14. to sound the alarm to the wicked and obstinate, Ezek. iii. 17, 18. and to set their faces like flints against profaneness, and every vice.
They should often visit the flock committed to their charge, to know the state of their souls, that they may speak a word in season to them, catechise the youth, instruct the ignorant, and pray with and for them. They are especially to visit the sick and those who are otherwise afflicted, Ezek. xxxiv. 4.
They are to administer the ordinances of the gospel, in a strict conformity to the word of God Heb. viii. 5. to preside in the affairs of the church, and see that strict discipline is duly executed therein, Heb. xiii. 7, 17. In a word, they are to be examples to the flock, in word, in conversation, in charity, in spirit, in faith, in purity, 1 Tim. iv. 12.
§ 2. As it is the duty of ministers, more particularly to give themselves to prayer, and to the ministry of the word, God has appointed officers to be employed in the inferior services of the church, namely deacons, whose qualifications are pointed out, Acts vi 3. and 1 Tim. iii. 8—13.

Deacons are likewise to be chosen by the suffrage of the church, from among its own members; and, being first proved, are to be set apart to that office by prayer and laying of hands, Acts vi. 2—6.
The office of a deacon is to relieve the minister from the secular concerns of the church; hence they are called Helps , 1 Cor. xii. 28. Their business is to serve tables; "The table of the Lord, by providing the bread and wine for it; receiving both from the minister, when blessed, and distributing them to the members; and collecting from them for the poor, and the defraying the charge; and observing what members are missing at the ordinance, whom they are to admonish; and if their admonitions are not regarded, to report it to the church: And they are likewise to serve the minister's table, by taking care that he has a regular competency for his support; and it belongs to them to stir up the members of the church to their duty in communicating to him; and what they receive of them, they are to apply to his use: And also, they are to serve the poor's table; to whom they are to distribute of the church's stock, with all impartiality, simplicity, cheerfulness and sympathy," Dr. Gill on Acts vi. 2. By the faithful discharge of their office, they shall purchase to themselves a good degree, and great boldness in the faith, 1 Tim. iii. 13.
 CHAPTER III.
Of Receiving Persons to Church-Membership.
A CHURCH thus founded on the scripture plan, ought to observe good order, as in all other cases,
so also in the admission of members into their community.
§ 1. Every well regulated society requires qualifications in its members; much more should a church of Jesus Christ be careful that none be admitted into its communion, but such as are possessed of those pre-requisites pointed out in Scripture.
They must be truly gracious persons. None are fit materials of a gospel church, without having first experienced an entire change of nature, Mat. xviii. 3. "Verily I say unto you, except ye be converted, and become as little children, ye shall not enter into the kingdom of heaven." By which is intended a gospel-church-state , as the context clearly shews. To the same purpose is John iii. 5. Christ's church is a spiritual house, built up of lively stones, i. e. of living souls, 1 Pet. ii. 5. By nature we are dead in trespasses and sins, and Christ doth not place such dead materials in his spiritual building. It is certain the Ephesian church was not composed of such materials, Eph. ii. 1. The members of the church at Rome, were the called of Jesus Christ , Rom. i. 6. called out of darkness into the Lord's marvellous light, 1 Pet. ii. 9. called to be saints, Rom. i. 17. as were the members of the church at Corinth, 1 Cor. i. 2. and the churches in general are called churches of the saints , 1 Cor. xiv. 33. The members of the church at Colosse, are denominated not only saints , but faithful brethren in Christ , Col. i. 2. or true believers in him: None but such have a right to ordinances, Acts viii. 37. Without faith, none discern the Lord's body in the supper; consequently must eat and drink unworthily, 1 Cor. xi. 29. Indeed without faith, it is impossible to please God. Heb. xi. 6.
The church of England, in her articles, defines a gospel church "a congregation of faithful men, in which the pure word of God is preached, and the sacraments duly administered." Of such faithful men

or believers in Christ was the first church at Jerusalem composed, Acts ii. 41. chap. 5, 14. Those whom the Lord added to the church, were such as should be saved, Acts ii. 47. Let those look to it, who make the church of Christ a harlot, by opening the door of admission so wide as to suffer unbelievers, unconverted and graceless persons to croud into it without controul.
They should be persons of some competent knowledge of divine and spiritual things; who have not only knowledge of themselves, and of their lost state by nature, and of the way of salvation by Christ; but have some degree of knowledge of God in his nature, perfections, and works; and of Christ in his person as the son of God; of his proper deity; of his incarnation; of his offices, as prophet, priest and king; of justification by his righteousness; pardon by his blood; satisfaction by his sacrifice; and of his prevalent intercession: And also of the spirit of God; his person, offices and operations; and of the important truths of the gospel, and doctrines of grace; or how otherwise should the church be the pillar and ground of truth ?
Their lives, and conversation ought to be such as become the gospel of Christ. Phi. i. 27. that is holily, just and upright, Psalm xv. 1, 2. if their practice contradicts their profession, they are not to be admitted to church-membership. Holiness becometh the Lord's house forever, Psalm xciii. 5.
They ought to be truly baptized in water, i. e. by immersion, upon a profession of their faith; agreeable to the ancient practice of John the Baptist and the apostles of our Lord Jesus Christ, Mat. iii. 6. John iii. 23. Rom. 6. 4. Acts 8. 36—38. It is allowed by all, that baptism is essential to church communion, and ought to precede it; there is not one instance in the word of God of any being admitted without it; the three thousand penitents, after they
had gladly received the word, were baptized; and then, and not before, were added to the church; so the first church at Samaria consisted of men and women baptized by Philip , they believing what he said concerning the kingdom of God; And Lydia, and her household, and the jailer and his, being baptized upon their faith, laid the foundation of the church at Philippi : And the church at Corinth was begun with persons who hearing the word believed and were baptized; and the church at Ephesus was first formed by some disciples baptized in the name of the Lord Jesus, Acts ii. 41 and viii, 12, and xvi. 15; 33. and xviii. 8. and xix. 5. So the members of the churches at Rome, Galatia and Colosse were baptized persons, Rom. vi. 3, 4. Gal. iii. 27. Col. ii. 12.
§ 2. Persons, making application, are to be admitted into the communion of a church, by the common suffrage of its members; being first satisfied that they have the qualifications laid down in the preceding section; for which purpose, candidates must come under examination before the church; and if it should happen that they do not give satisfaction, they should be set aside, until a more satisfactory profession is made, 1 Tim. vi. 12.
It may be that one or two of the members of the church, have conceived a prejudice against a person applying for fellowship; in this case they are to be duly heard, and if their objections are of sufficient weight, the candidate must be set aside; if not, the majority of voices ought, in all reason, to decide it. When the church concludes, that the person applying for membership, may be admitted, the minister is to acquaint him with the rules and orders of God's house; and upon his promising, covenanting, and agreeing strictly to observe them, as assisted by the spirit of God, the minister, in behalf of the church, is to give him the right hand of fellowship; and to receive him as a member, into union and full commu-

nion with that particular church; whereby he becomes entitled to all the rights and privileges thereof, Col. ii. 19. Rom. xv. 7. 2 Cor. viii. 5.
If a member should desire a transient or occasional communion in any church to which he doth not belong, if it be well known that he is an orderly person, he may be admitted to the Lord's table; but should have nothing to do with the government of the church, unless his advice and assistance be asked. But a person unknown, should by no means be admitted without a satisfactory letter of recommendation from the church to which he belongs.
When a member removes his residence, nearer to another church of the same faith and order, he is bound in duty to procure a letter of dismission from the church he belongs to, Acts xviii. 27. And the church to which he is removed, is bound in duty to receive him into union and full communion; unless it should appear, that he is either immoral in his life, or unsound in his principles. But let it be remembered, that he continues a member of his own church, from whence he came, until he is received into the church to which he is dismissed, Acts ix. 26—28. That it is the duty of a believer to give himself a member of an orderly church nearest to his place of residence, or which he can most conveniently attend to, appears plain from the following considerations; (1) by the neglect of this duty he will deprive himself of the edification, comfort, loving instruction, watchful care, and faithful admonitions of his fellow-members; (2) it would give room to suspect he was impatient of that restraint, which every humble member deems his mercy; (3) it would seem as if he aimed at screening himself from necessary contributions, or church discipline; (4) such a neglect casts a manifest contempt on the church and ministry, near which he resides; (5) was this conduct to be allowed, and become general, it would
cause great confusion among the churches; and as such a practice can suit none but careless and disorderly persons, the church they belong to ought to admonish them and if they still persist, censure them.
The same reasons hold good, against those who require a dismission from the church they belong to, unto one more remote. If one member may be so dismissed, another may, even officers of the church as well as others. To dismiss a member to the world at large, would be yet more preposterous; and ought never to be done, any other way than by excommunication. The usual plea for such an unreasonable request is either that they cannot profit under such a ministry, or that the concerns of the church are not properly managed; but the truth is, pride is generally at the bottom of such desires; for an humble christian will esteem others better than himself, bear with the infirmities of the weak, and and pray and hope to find a blessing where providence casts his lot.
It sometimes happens, that an orderly member is called by providence to remove, but (like Abraham Heb. xi. 8. ) he knows not whither; in such case, the church to which he belongs, ought to furnish him with a letter of commendation, permitting him to join any church of the same faith and order, where providence may cast his lot, Col. iv. 10. On his being admitted into any such church, he is dismissed from the church of which he was a member, and notice thereof should be given them as soon a possible.
Members who have been suspended or excommunicated by the church, giving satisfactory evidence of their repentance, are to be cautioned against the evils they were guilty of; and on their promising, with the Lord's assistance, to lead orderly lives for the future, are to be again received into full communion with the church, and have the right hand of fel-

lowship given them, Gal. vi. 1. 2 Cor. ii. 7, 8. but they are not, on any account, to be re-baptized, Eph. iv. 5.
CHAPTER IV.
Of the Duties incumbent on Church-Members.
A church constituted after the heavenly pattern, is as a city set on an hill; from which the glories of rich and free grace abundantly shine, Psa. l. 2. the true members of it have the light of the gospel shining in their hearts, by the Holy Ghost; and are entitled to all the blessings of the new covenant, Eph. i. 3. and being thus blessed, their faith is a lively active faith, not only purifying their hearts, but working by love, Gal. v. 6. whereby they become the light of the world, Mat. v. 14—16. which they make apparent, by a faithful discharge of the duties enjoined them by the Lord Jesus Christ, the great head of the church, Jam. ii. 18.
§ 1. As ministers are the representatives of Christ, and employed by him in a work that is both useful and honorable, there are certain duties, incumbent on all members of churches towards them. As (1) they owe them distinguishing honor and reverence, and are to hold them in reputation as the ambassadors of Christ, Phi. ii. 29. 2 Cor. v. 20. and to esteem them highly for their work's sake, 1 The. v. 13. (2) They are to contribute, according to their respective abilities, towards their ministers support, Gal. vi. 6. that being freed as much as possible, from the cares of life, they may wholly devote themselves to the duties of their holy function; and have it in their
power to use hospitality, 1 Tim. iii. 2. and stretch out the benevolent hand of charity to the poor in distress, Gal. xx. 10. which maintenance ought not to be considered as a gratuity, but as a debt due to their minister. The law of nature requires it, 1 Tim. v. 18. In the Lord's grants to Israel, there was always a reserve made for the priests; under the gospel, provision is made for the support of its ministers, 1 Cor. ix. 7—14. (3) They are to obey and submit themselves to their ministers, Eph. vi. 18—20. (4) They ought to stand by and assist them in all their troubles and afflictions, 2 Tim. iv. 16. Job vi. 14. (5) To receive no accusation against them without full proof, Tim. v. 19. (6) Nor to expose their infirmities, Acts xxiii. 5, 3. John 10. (7) To follow their example as far as they follow Christ, 2 Thess. iii. 7. 1 Cor. xi. 1.
§ 2. Deacons being in an honorable office in the church, the members are, (1) to respect and esteem them, as being employed by the Lord to serve in the household of faith; and as men whom (if faithful) God will greatly honor and bless, 1 Tim. iii. 13. Mat. xxv. 21. (2) to submit to their godly and friendly admonitions, 1 Cor. xvi. 16. (3) to encourage them in their office, by cheerful and liberal contributions for the service of God's house, his ministers and poor, 2 Cor. ix. 6, 7.
§ 3. The members of a church are bound in duty (1) to love all men, but especially, to love and do good to them who are of the household of faith Gal. vi. 10. all must be done from a principle of love, 1 John iv. 7—11. John xiii. 34. 35. (2) To follow after the things which make for peace, Rom. xiv. 19. in order to which, they are to put the most favorable construction on words and actions that are doubtful, 1 Cor. xiii. 7. and to speak no evil, one of another, Jam. iv. 11. and to endeavour, by a disinterested and godly behaviour, to sow the fruit of righteousness in

peace, Jam. iii. 18. carefully avoiding whisperings and backbitings, 2 Cor. xii. 20. not to be busy meddlers with the concerns of others, 2 Thess. iii. 11. not to take up an evil report against another, Acts. xxv. 16. nor do any thing through strife and vain glory, Phi. ii. 3. (3) To endeavour after each other's edification and growth in grace, 1 Thess. v. 11. 2 Pet. iii. 18. (4) To pray for each other, Jam. v. 16. (5) To visit each other, especially when sick or otherwise afflicted, Acts xv. 36. Jam. i. 27. and those visits ought to be improved for edification; therefore they should spend the time in praying together, Psa. xxxiv. 3. in godly conversation, Mat. iii. 16. exhorting and encouraging each other, Heb. iii. 13. Psa. lv. 14. warning and admonishing one another, 1 Thes. v. 14. Rom. xv. 14. ingenuously confessing their faults to one another, so far as christian prudence will permit, Jam. v. 16. and administering all possible relief to the needy and distressed, Jam. ii. 15. 16. (6) To avoid, as much as possible, going to law with each other, 1 Cor. vi. 1.—7. (7) To prefer marrying among themselves as far as it may be done with prudence, Amos. iii. 3. 2 Cor vi. 14. (8) And to labour to find out the cause of shyness in a brother, as soon as it is discovered, Mat v. 23. 24.
§ 4. The duties of members to the church are, (1) to pray for its peace and prosperity, and use their utmost endeavours to promote its welfare, Psa. cxxii. 6—9. (2) They ought carefully to attend all church meetings, whether for public worship or business, Heb. x. 25. Psa. 84. 4. 10. (3) It is their duty to submit to the order and discipline of the church, so far as it is consistent with the word of God, Deu. v. 1. Heb. xiii. 17. (4) They are to employ their talents, and freely bestow of their substance for the service of the church Rom. xii. 6—8. Prov. iii. 9. 10. (5) They must carefully avoid jarrings, contentions and quarrels in the church, 1 Cor. x. 32. Rom.
ii. 8. (6) They must not divulge any of the church's secrets, Cant. iv. 12.
CHAPTER V.
Of Church-Censures.
REWARDS and penalties give sanction to law; therefore our Lord Jesus Christ, who is the only supreme head of the church, in giving laws and institutions for the government thereof, hath annexed rewards of grace to the faithful and obedient observers of them, and punishments to be inflicted on the rebellious, Heb. xi. 6. Rom. ii. 6—9. Rev. xxii. 12.
There are some punishments which our righteous law-giver inflicts, more immediately with his own hand; either by his providence in this world, or by the execution of divine wrath in the world to come. There are other punishments which Christ, by his word, authorises his church to inflict on its rebellious, and unworthy members: These are commonly called church censures which differ in their nature according to the nature and degree of the offence; and may be denominated rebuke suspension and excommunication.
§ 1. Rebuke or admonition (the lowest degree of church-censure) is a reproving an offender, pointing out the offence, charging it upon the conscience, advising and exhorting him to repentance, watchfulness and new obedience; and praying for him that he may be reclaimed, Tit. i. 13. This and all other church censures, must be administered in love and tenderness, Rev. iii. 19. with christian prudence, 1 Tim. i. 2. a sincere aim to save the soul from death,

Jam. v. 19. 20. 2 Cor. xiii. 10. Gal. vi. 1. without partiality, 1 Tim. v. 21. and for a caution to others 5, 20.
A member becomes worthy of rebuke, (1) when he wounds the conscience of a weak brother, by the use of things in themselves indifferent, 1 Cor. viii. 11, 12. (2) When he exposes the infirmities of a brother to others, Pet. iv. 8. (3) When he disquieteth the peace of the brethren about matters of indifference, Rom. xiv. 19—22. (4) When he indulges anger against a brother, without a just cause Matt. v. 22. (5) when he is contentious about unscriptural forms and fashions, as if they were necessary to be used in the church, or among the members, 1 Cor. xi. 16. (6) When he neglects privately to admonish or reprove a brother whom he knows to be guilty of sin, Lev. xix. 17. [7] When he neglects to attend church-meetings for business, Acts vi. 2. [8] When he attends other places of worship to the neglect of his own, Heb. x. 25.
§ 2 Suspension, considered as a church-censure, is that act of a church whereby an offending member, being found guilty, is set aside from office, from the Lord's table, and from the liberty of judging or voting in any case. By this act the staff-beauty is broken, but not the staff-bands, Zech. xi. 10, 14. therefore as this censure doth not cut off from union, but only from communion with the church, the suspended member is not to be accounted an enemy, but admonished as a brother, 2 Thes. iii. 15. and upon a credible profession of repentance, the censure is to be taken off, and the delinquent restored to all the privileges of the church.
This censure is to be administered in case of crimes which do not amount so high as to deserve excommunication, as [1] When a member breaks the peace of the church by janglings and disputings, 1 Tim. i. 6. vi. 5. [2] When he withdraws from the church on account of its wholesome discipline, not-
withstanding loving admonitions have been given him, John vi. 66, Jude 19 [3] When he leaves his place at the Lord's table, for the sake of another member, with whom he is offended, and neglects to do his duty by him as directed, Matt. xviii. 15. [4] When he broaches unsound heretical principles, Tit. iii. 10 [5] When he is a busy tattler, and backbiter, Psa. i. 19—21. [6] When he through sloth, neglects the necessary duties of life, 1 Tim. v. 8. [7] When he has committed a gross crime, but gives some tokens of repentance, he is to be suspended, that the church may have time to judge of his sincerity, 1 John iv. 1. [8] When a party of members, like Korah and his company, break through their covenant obligations, and attempt to set up for themselves, in an irregular manner, in opposition to all the loving persuasions of the majority; such are truce breakers, and despisers of those that are good, 2 Tim. iii. 3. In a word, all practices that in their own nature, and tendency, are destructive of the reputation, peace and prosperity of the church, and yet appear not to be past remedy, merit this censure.
§ 3. As excommunication is, on all hands acknowledged to be an ordinance of Christ, the great head of the church; and a censure in its own nature, very important, awful and tremendous, it is highly needful that churches should well understand the nature of it.
Excommunication is a censure of the highest degree; it is a judicial act of the church, in which, by the authority of Christ, she cuts off, and entirely excludes an unworthy member, from union and communion with the church; and from all the rights and privileges thereof. "It is a disfranchising from all the immunities of a fellow-citizen with the saints, and taking from him a place and a name in the house of God."

This censure, awful as it is, respects only the spiritual concerns of a man, as related to the church; and does by no means affect his temporal estate, or civil affairs; it does not subject him to fines, imprisonment, or death; it does not interfere with the business of the civil magistrate; nor does it break in upon the natural and civil relations between man and wife, parents and children, masters and servants; nor forbid attendance on the external ministry of the word.
To deliver an offender unto Satan, for the destruction of the flesh, 1 Cor. v. 5. was an act purely apostolical; for it was not the act of the church; "nor is this a form of excommunication; nor was this phrase ever used in excommunicating persons by the primitive churches; nor ought it ever to be used; it is what no man, or set of men, have power to do now, since the ceasing of the extraordinary gifts of the spirit, which the apostles were endowed with; who, as they had a power over Satan to dispossess him from the bodies of men, so to deliver up the bodies of men into his hands." (Dr. Gill on the text.) Hence the apostle writing to Timothy, on a similar case, expresseth it as done by himself, and not by the church, 1 Tim. i. 20.
The act of excommunication is expressed by various phrases; as by avoiding familiar conversation with such, Rom. xvi. 17. by not keeping company with them, 1 Cor. v. 9.  Eph. v. 11. by not eating with them at the Lord's table, 1 Cor. v. 11. by purging out from the church the old leaven, 1 Cor. v. 7. by putting away the wicked from among them, 1 Cor. v. 13. by withdrawing from disorderly persons, and by cutting them off from fellowship with the saints, 2 Thess. iii. 5.  Gal. v. 12.
The subjects of this ordinance are, members who are guilty of notorious and atrocious crimes; which are so, either in their own nature, or by means of sundry
aggravations. There are some crimes so high and pernicious in their own nature, as to call for a speedy excommunication, unless the most evident marks of repentance appear in the offender, as [1] All sins that are against the letter of the ten commandments, Rom. vii. 12.  Mat. v. 17. [2] All that call for severe corporal punishments from human laws; provided those laws are not contrary to the laws of God, Prov. viii. 15.  Rom. xiii. 1—4. 1 Pet. ii. 13, 14. [3] All such sins as are highly scandalous in their nature, and expose the church to contempt, 1 Tim. v. 24. 1 Cor. v. 2. We find black catalogues of sins which call for this censure, in 1 Cor. v. 11. and vi. 9, 10. And indeed for crimes of an inferior nature, when aggravated by a contumacious despising the authority of the church (after the more gentle censures have been used) excommunication ought to take place.
But an offender, even of the highest rank, who gives clear, evident and satisfactory proofs of a true, sincere, evangelical repentance, is by no means to be excommunicated. Doth not reason itself suggest, that we ought to forgive those who repent; and those whom God hath forgiven? Christ our great pattern did so, as appears in the case of the woman taken in adultery, John viii. 11. Peter also is an instance of Christ's readiness to forgive penitents: Peter was a member of that congregation, in the midst of which Christ sung praises to his faith, Psalm xxii. 22. Peter fell foully, he denied his master with oaths and curses, a horrid crime! Does Christ immediately cut him off? No; but admonished him by a look; the offender repented; the penitent was forgiven. Let churches follow the example which Christ has set them.
The act of excommunication may not be performed by a member on himself; such a one, says Dr. Gill, is a felo de se ; he is, in effect, a self-murderer. As consent is necessary to a person's coming into the church, so none can go out of it without its con-

sent.' To attempt it, is to break covenant with the church; and, as much as in a man lies, to break up the church. By the same rule that one member may thus leave the church, another may, the pastor may, all may; the tendency of which conduct, all may see is confusion and destruction. Those, therefore, who are guilty of it, ought to be looked upon as truce-breakers, proud, arrogant, dangerous persons, and to be dealt with as such: And they should be avoided by all other churches.
No man has a right of himself to perform this censure; it is a punishment inflicted by many, 2 Cor. ii. 6. But this great censure is to be executed "by "the elders [ministers] of churches, with the con- "sent of the members of them; for they have a "right to do this, previous to their having elders, "and when they have none, as to receive members, "so to expel them. The power of it originally lies "in the church; the authority of executing it lies "in the elders, with the consent and by the order of "the church; as the directions to the churches con- "cerning this matter, testify."
To proceed regularly in this solemn business the church must cite an accused member to appear, either at a stated church-meeting of business, or at an occasional meeting for that purpose; in order that he may have a fair trial, and an opportunity of making his defence if he has any to make. The meeting is opened by prayer for direction; then the case is impartially examined into, and tried by the word of God; if the accused member is found guilty of a crime deserving excommunication, he is not to be immediately cut off (unless it be some extraordinary case) but admonished, and some time given him for repentance and for the church to mourn over him and pray for him. If the offender continues obstinate, and appears to be incorrigible, the church is under a necessity of proceeding to the execution of the great censure against him.
If the offence be private, the censure may, and in some cases ought to be laid on before the church only; but if the crime is public, and very notorious, the honor of Christ calls for the censure to be public, 1 Tim. v. 20. Jude 22. In this case, the church appoints the day, and summons the guilty member to attend; the minister suits his sermon to the occasion; after which he prays to God for a blessing on the ordinance to be administered, and then proceeds to sum up the sentence of the church; lays open the odious nature of the crime; the dreadful load of guilt, which the sin, with its aggravations, have brought on the offender; he takes notice of the scandal it has brought on religion, how dishonorable to God, and grievous to the church; he observes, that the excommunicating act is not intended for the destruction of the soul, but is used as a last remedy for the recovery of the offender, and as a caution to others. Then, by the authority of the Lord Jesus Christ, in the name and behalf of that church, he cuts off and secludes the offender by name, from union and communion with the church; he having broke his covenant with them, they exclude him from the privileges of a member, as unworthy; yet praying the Lord Jesus Christ, who is the good shepherd, to restore him, by giving him unfeigned repentance, that he may again be received into the sheep-fold.
If the accused member should obstinately refuse to appear before the church, when cited as above, it is to be deemed a sign of guilt, a contempt of the authority of the church, and an aggravation of his crime; and the process of the church against him, should not be obstructed on account of his absence.
If it should happen, that the minister of the church is the offender; or that the church is without a minister; in either of these cases, they ought to call one from a sister-church, to assist them on such an occasion; for, as has been before observed, the au-

thority of executing this censure (as well as all other ordinances in general) lies in the elders.
The ends to be answered by this solemn ordinance, and which should always be aimed at in the administration of it, are [1] the glory of God, which is the ultimate end of it; for, as his name is dishonored by the evil practices, or principles of church-members, so this is the most open and most effectual way of removing the dishonor that is brought upon it. [2] Another end is, to purge the church, and preserve it from infection; a little leaven leavens the whole lump, and therefore the old leaven must be purged out, that the church may become a new lump; evil communications corrupt good manners, and therefore evil men must be put away from among the saints, 1 Cor. v. 7, 13 . Lepers were to be put out of the camp, that they might not infect others; and erroneous persons, whose words do eat as a canker, must be removed from the communion of churches. [3] A church of Christ is like a garden, or vineyard, which, if not taken care of, as it is not, when this ordinance of excommunication is neglected, will be like the vineyard of the slothful, over-run with thorns and nettles, and other weeds; but by means of this, it is cleared of the weeds of immorality, the bitter roots of false doctrines eradicated, and withered branches gathered and cast out. [4] The good of persons excommunicated, is another end, which is sometimes effected by it, God blessing his own institution when rightly performed, which is for edification, and not destruction; and for the saving of the souls of men, who are hereby brought to shame and repentance for their sins; in which case they are to be received again with all love and tenderness and to be comforted that they may not be swallowed up with over much sorrow, Jude 23. 2 Thess. iii. 15. 2 Cor. ii. 7 .
CHAPTER VI.
Of the Association of Churches.
As the communion of saints, so the communion of churches, is a desirable blessing. To obtain and promote which, ought to be the study and endeavour of all the people of God.
Although churches formed on the gospel-plan, are independent of each other, with regard to power; yet not so, strictly speaking, with regard to communion. For as saints in general, have an indisputable right to share in each other's gifts and graces; so have churches, in this joint capacity. It is a general rule, "To do good, and to communicate forget not," Heb. xiii. 16 . which is applicable, in a particular manner, to churches, as such.
In order the more amply to obtain this blessing of communion, there ought to be a coalescing or uniting of several churches into one body, so far as their local situation and other circumstances will admit. But as it is impracticable for all the individual members thus to associate and coalesce together, the churches should, each respectively, chuse and delegate some of the most able, pious and judicious from among themselves, and particularly their ministers, to convene at such times and places as may be thought most conducive to the great end proposed; to act as their representatives in the general assembly. Their expenses ought to be defrayed by the churches who send them.
It appears advisable that these delegates, at their first meeting, should in a formal manner, enter into covenant with each other, as the representatives of the churches, for the promoting Christ's cause in general, and the interest of the churches they repre-

sent in particular. They should then form their plan of operations; and fix on the most proper time and place for meeting in future. Once a year at least, they ought to meet, at a place the most central and convenient for all the churches in confederation to attend.
Although such a conjunction of churches is not expressly commanded in scripture; yet it receives sufficient countenance and authority from the light of nature, and the general laws of society. But more especially from a precedent established by apostolical authority; recorded Acts xv. chap.
The association; thus formed, is a respectable body as it represents, not a city, country or nation, but the churches of Jesus Christ. Yet it is by no means to be deemed a superior judicature vested with coercive power, or authority over the churches; it presumes not to impose its sentiments on its constituents, under pain of excommunication; nor doth it anathematize those who do not implicitly submit to its determinations; which would be nothing less than a spiritual tyranny; and better comport with the arbitrary spirit of popish councils, than with that meekness, which distinguishes the true disciples and humble followers of the lowly, yet adorable Jesus. The apostles, elders and brethren, who composed the first christian council, presumed not to impose their conclusions on the churches in such a lordly manner; but prefaced their determinations with this modest prologue, it seemed good to the Holy Ghost, and to us, to lay upon you no greater burden than these necessary things, Acts xv. 28. The Baptist Association, therefore, arrogates no higher title than that of an Advisory Council, consistent with which epithet it ought ever to act, when it acts at all; without intruding on the rights of independent congregational churches; or usurping authority over them, Mat. xxiii. 10-12.
Nevertheless, the association hath a natural and unalienable right to judge for itself, what churches shall be admitted into confederacy with it; and to withdraw from all acts of communion and fellowship with any church, so admitted, provided such church should obstinately persist in holding corrupt principles, or in indulging vicious practices, notwithstanding all proper endeavours have been used to reclaim it, Eph. v. 7. Rev. xviii. 4.
It is generally agreed, an association when transacting business, should proceed in the following manner, [1] Always begin and end each session by prayer. [2] Admit none as messengers but such as come recommended by letters, well authenticated, from the churches to which they belong, or from whence they come. [3] When a church petitions by letter, for admission, if approved of, the moderator is to inform the messengers that their request is granted, and desire them to take their seats. [4] All who have any thing to offer, are to rise and address the moderator. [5] While one is speaking, the rest are to be silent; yet all have an equal right to speak in turn. [6] No partiality, or respect of persons is to be shewn. [7] Every matter should be canvassed with gravity, modesty, and a sincere aim to truth. [8] When all are not agreed, the matter may be put to the vote, and a majority determine. [9] All queries regularly sent by the churches, should be answered, if possible. [10] Any matter proposed, relative to the general good of the churches, should be seriously attended to. [11] Every transaction should be conformable to the revealed will of God. [12] A circular letter should be written, and sent to all the churches in confederation, containing such instruction, information and advice, as may be thought most suitable; and with which should be sent the transactions of the association.
The benefits arising from an association and com-

munition of churches, are many; in general, it will tend to maintain the truth, order and discipline of the gospel. By it [1] the churches may have such doubts as arise amongst them cleared, which will prevent disputes, Acts xv. 28. 29. [2] They will be furnished with salutary counsel, Prov. xi. 14. [3] Those churches which have no ministers, may obtain occasional supplies, Can viii. 8. [4] The churches will be more closely united in promoting the cause and interest of Christ. [5] A member who is aggrieved through partiality, or any other wrongs received from the church, may have an opportunity of applying for direction [6] A godly and sound ministry will be encouraged, while a ministry that is unsound and ungodly, will be discountenanced. [7] There will be a reciprocal communication of their gifts, Phi. iv. 15. [8] Ministers may alternately be sent out to preach the gospel to those who are destitute, Gal. ii. 9. [9] A large party may draw off from the church, by means of an intruding minister, or otherwise, and the aggrieved may have no way of obtaining redress but from the association. [10] A church may become heretical, with which its godly members can no longer communicate; yet can obtain no relief but by the association. [11] Contentions may arise betwixt sister churches, which the association is most likely to remove. [12] The churches may have candidates for the ministry properly tried by the association.
These and other advantages arising from an association, must induce every godly church to desire an union with such a body: But should any stand off, it would argue much self-sufficiency, Rev. iii. 17. and little or no desire after the unity of the spirit Eph iv. 3. or mutual edification, 1 Cor. xii. 11—14.
THE END.
THE
BAPTIST CATECHISM;
OR,
A BRIEF INSTRUCTION
IN THE
PRINCIPLES OF THE CHRISTIAN RELIGION,
AGREEABLY TO THE
CONFESSION OF FAITH,
Put forth by upwards of an Hundred Congregations in Great Britain, July 3, 1689; adopted by the General Association of Philadelphia, September 22, 1742; and now received by Churches of the same Denominations in most of the United States.
TO WHICH ARE ADDED,
THE PROOFS FROM SCRIPTURE.
CHARLESTON, S. C.
PRINTED AND SOLD BY JOHN HOFF, NO. 117 BROAD-STREET.
1813.

To the Reader.
Having a desire to shew our near agreement with many other christians, of whom we have great esteem; we some years since put forth a Confession of our Faith, almost in all points the same with that of the Assembly and Savoy, which was subscribed by the elders and messengers of many churches, baptized on profession of their faith: and do now put forth a short account of christian principles, for the instruction of our families, in most things agreeing with the Shorter Catechism of the Assembly. And this we were the rather induced to, because we have commonly made use of that catechism in our families, and the difference being not much it will be more easily committed to memory.
BAPTIST CATECHISM.
Q. 1. Who is the first and chiefest being?
A. God is the first [a], and chiefest being [b].
Q. 2. Ought every one to believe there is a God?
A. Every one ought to believe there is a God [c], and it is their great sin and folly who do not [d].
Q. 3. How may we know there is a God?
A. The light of nature in man, and the works of God, plainly declare there is a God [e], but his word and spirit only do it fully and effectually for the salvation of sinners [f].
Q. 4. What is the word of God?
A. The holy scriptures of the Old and New-Testament are the word of God [g], and the only certain rule of faith and obedience [h].
Q. 5. May all men make use of the holy scriptures?
A. All men are not only permitted [i], but commanded and exhorted, to read [k], hear and understand the holy scriptures [l].
Q. 6. What things are chiefly contained in the holy scriptures?
A. The holy scriptures chiefly contain what man ought to believe concerning God [m], and what duty God requireth of man [n].
[a] Isaiah xlv. 6. b Psalm xcvi. 9. c Hebrews xii. 6. d Psalm xiv. 1. e Romans i. 19, 20. Psalm xix. 1, 2. f 1 Corinthians ii. 10. 2 Timothy iii. 15. g John x. 34, 35, 2 Timothy iii. 16. h Ephesians ii. 20. Isaiah viii. 20. i Luke xvi. 29. k Job v. 39. l Acts viii. 30. Mat. xv. 10. m 2 Tim 13. Acts xxiv. 14. n Micah vi. 8. Ecclesiastes xii. 13.

Q. 7. What is God?
A. 7. God is a spirit [o], infinite [p], eternal [q], and unchangeable [r], in his being [s], wisdom [t], power [u], holiness [w], justice [x], goodness and truth [y].
Q. 8. Are there more God's than one?
A. There is but one only, the living and true God [z.]
Q. 9. How many persons are there in the Godhead?
A. There are three persons in the Godhead, the Father, the Son, and Holy Spirit, and these three are one God; the same in essence, equal in power and glory [a].
Q. 10. What are the decrees of God?
A. The decrees of God are his eternal purpose, according to the counsel of his will, whereby, for his own glory, he hath fore-ordained whatsoever comes to pass [b].
Q. 11. How doth God execute his decrees?
A. God executeth his decrees in the works of creation and providence [c].
Q. 12. What is the work of creation?
A. The work of creation is God's making all things of nothing, by the word of his power, in the space of six days, and all very good [d].
Q. 13. How did God create man?
A. God created man, male and female, after his own image, in knowledge, righteousness, and holiness, with dominion over the creatures [e].
Q. 14. What are God's works of providence?
[o] John iv. 24. p Job xi. 7. q Psalm xc. 2. r James i. 17. s Exodus iii. 14. t 1 Timothy i. 17. u Psalm clxvii. 5. w Revelation iv. 8. x Psalm lxxxix. 14. y Exodus xxxiv. 6, 7. z Deuteronomy vi. 4. Jeremiah x. 10. a 1 John v. 7. Matthew xxviii. 19. b Eph. i. 4. 11. Rom. ix. 22. 23. c Rev. iv. 11. Dan. iv. 35. d Gen. i. 1. Heb. xi. 3. Genesis i. 31. e Gen. i. 27, 28. Colossians iii. 10. Ephesians iv. 24.
A. God's works of providence are, his most holy [f], wise [g], and powerful preserving [h] and governing all his creatures, and all their actions [i]
Q. 15. What special act of providence did God exercise towards man, in the estate wherein he was created?
A. When God had created man, he entered into a covenant of life with him upon condition of perfect obedience, forbidding him to eat of the tree of knowledge, of good and evil, upon pain of death [k].
Q. 16. Did our first parents continue in that estate wherein they were created?
A. Our first parents being left to the freedom of their own will, fell from the estate wherein they were created, by sinning against God [l].
Q. 17. What is sin?
A. Sin is any want of conformity unto, or transgression of, the law of God [m]
Q. 18. What was the sin whereby our first parents fell from the estate wherein they were created?
A. The sin whereby our first parents fell from the estate wherein they were created, was their eating the forbidden fruit [n].
Q. 19. Did all mankind fall in Adam's first transgression?
A. The covenant being made with Adam, not only for himself, but for his posterity, all mankind descending from him by ordinary generation, sinned in him, and fell with him, in his first transgression [o].
Q. 20. Into what estate did the fall bring mankind?
A The fall brought mankind into an estate of sin and misery [p].
[f] Psalm clxv. 17. g Isaiah xxviii. 29. h Hebrews i. 3. i Psalm ciii. 19. Matthew x. 19. k Galatians iii. 12. Genesis ii. 17. l Ecclesiastes vii. 29. Romans iii. 23. m 1 John iii. 4. n Genesis iii. 6, 12, 13. o Genesis ii. 16, 17. 1 Corinthians xv. 21. 22. Romans v. 12. p Psalm li. 5. Romans v. 17, 18.

Q. 21. Wherein consists the sinfulness of that estate whereinto man fell?
A. The sinfulness of that estate whereinto man fell consists in the guilt of Adam's first sin [ q ], the want of original righteousness [ r ], and the corruption of his whole nature, which is commonly called original sin [ s ], together with all actual transgressions which proceed from it [ t ].
Q. 22. What is the misery of that estate whereinto man fell?
A. All mankind, by their fall, lost communion with God [ u ], are under his wrath [ w ] and curse [ x ] and so made liable to all the miseries in this life [ y ], to death itself [ z ], and to the pains of hell forever [ a ].
Q. 23. Did God leave all mankind to perish in the estate of sin and misery?
A. God having out of his mere good pleasure, from all eternity, elected some to everlasting life [ b ], did enter into a covenant of grace, to deliver them out of the estate of sin and misery, and to bring them into an estate of salvation by a Redeemer [ c ].
Q. 24. Who is the Redeemer of God's elect?
A. The only Redeemer of God's elect is the Lord Jesus Christ [ d ], who being the eternal Son of God [ e ], became man [ f ], and so was and continueth to be God and man, in two distinct natures [ g ], and one person, forever [ h ].
[ q ] Romans v. 19. r Romans iii. 10. s Job xiv. 4. t Isaiah lxiv. 6. James i. 14. Matthew xv. 19. u Genesis iii. 8, 24. w Ephesians ii. 3. x Galatians. iii. 10. y Job xiv. 1. z Rom. vi. 23.
a Matthew xxv. 46. Psalm ix. 17. b 2 Thessalonians ii. 13. c Isaiah xlix. 8 Romans v. 21. d Galatians iii. 13. 1 Timothy ii. 5. e 2 John 3. f John i. 14. g 1 Timothy iii. 16. Romans ix. 5. h Colossians ii. 9. Hebrews vii. 24.
Q. 25. How did Christ, being the Son of God become man?
A. Christ the Son of God, became man, by taking to himself a true body [ i ], and a reasonable soul [ k ], being conceived by the power of the Holy Spirit, in the womb of the Virgin Mary, and born of her [ l ], yet without sin [ m ].
Q. 26. What office doth Christ execute as our Redeemer?
A. Christ as our Redeemer executeth the offices of a prophet [ n ], of a priest [ o ], and of a king [ p ] both in his estate of humiliation and exaltation.
Q. 27. How doth Christ execute the office of a prophet?
A. Christ executeth the office of a prophet, in revealing to us [ q ], by his word [ r ], and Spirit [ s ], the will of God for our salvation.
Q. 28. How doth Christ execute the office of a priest?
A. Christ executeth the office of a priest, in his once offering up of himself a sacrifice to satisfy divine justice [ t ], and reconcile us to God, [ u ] and in making continual intercession for us [ w ].
Q. 29. How doth Christ execute the office of a king?
A. Christ executeth the office of a king in subduing us to himself [ x ], in ruling [ y ] and defending us [ z ], and in restraining [ a ] and conquering all his and our enemies [ b ].
Q. 30. Wherein did Christ's humiliation consist?
A. Christ's humiliation consisted in his being born, and that in a low condition [ c ], made under the law
[ i ] Hebrews ii. 14. and x. 5. k John xii. 27. l Luke i. 31, 35. m Hebrews vi. 15. and vii. 20. n Acts iii. 22. o Hebrews v. 6. p Psalm ii. 6. q John i. 18. r John xv. 15. s John xiv. 26. t Hebrews ix. 28. Ephesians v. 2. u Heb. ii. 17. w Hebrews vii. 25. x Psalm cx. 3. y Matthew ii. 6. z Zechariah ix. 15.
a Psalm lxxvi. 10. b 1 Corinthians xv. 25. c Luke ii. 7.

[d], undergoing the miseries of this life [e], the wrath of God [f], and the cursed death of the cross [g], in being buried [h], and continuing under the power of death for a time [i].
Q. 31. Wherein consisteth Christ's exaltation?
A. Christ's exaltation consisteth in his rising again from the dead on the third day [k], in ascending up into heaven [l], in sitting at the right hand of God the Father [m], and in coming to judge the world at the last day [n].
Q. 32. How are we made partakers of the redemption obtained by Christ?
A. We are made partakers of the redemption obtained by Christ, by the effectual application of it to us [o], by his Holy Spirit [p].
Q. 33. How doth the Spirit apply to us the redemption obtained by Christ?
A. The spirit applieth to us the redemption obtained by Christ, by working faith in us [q], and thereby uniting us to Christ [r], in our effectual calling [s].
Q. 34. What is effectual calling?
A. Effectual calling is the work of God's Spirit [t], whereby convincing us of our sin [u] and misery [w], enlightening our minds in the knowledge of Christ [x], and renewing our wills [y], he doth persuade and enable us to embrace Jesus Christ, revealed as the free gift of God to us, in the gospel [z].
Q. 35. What benefits do they that are effectually called partake of in this life?
[d] Galatians iv. 4. e Isaiah liii. 3. f Luke xxii. 44. Matthew xxvii. 46. g Philippians ii. 8. h 1 Corinthians xv. 4. i Mathew xii. 40. k 1 Corinthians xv. 4. l Acts i. 11. m Ephesians i. 20. Mark xvi. 19. n Acts xvii. 31. o Galatians iv. 5. p Titus iii. 5, 6. q Ephesians ii. 8. r Ephesians iii. 17. s 1 Corinthians i. 9. t 2 Timothy i. 9. u John xvi. 8. w Acts ii. 37. x Acts xxvi. 18. y Ezekiel xxxvi. 26. z John vi. 44, 45.
A. They that are effectually called do in this life partake of justification [a] adoption [b] and sanctification [c], and the several benefits which in this life do either accompany or flow from them [d].
Q. 36. What is justification?
A. Justification is an act of God's free grace [e], wherein he pardoneth all our sins [f], and accepteth us as righteous in his sight [g], only for the righteousness of Christ imputed to us [h], and received by faith alone [i].
Q. 37. What is adoption? —
A. Adoption is an act of God's free grace [k], whereby we are received into the number, and have a right to all the privileges of the sons of God [l].
Q. 38. What is sanctification?
A. Sanctification is the work of God's free grace [m], whereby we are renewed in the whole man after the image of God [n] and are enabled more and more to die unto sin and live unto righteousness [o].
Q. 39. What are the benefits which in this life do accompany or flow from justification, adoption and sanctification.
A. The benefits which in this life do accompany or flow from justification, adoption and sanctification, are assurance of God's love, peace of conscience, [p] joy in the Holy Spirit [q], increase of grace [r], and perseverance therein to the end [s].
Q. 40. What benefits do believers receive from Christ at their death?
A. The souls of believers are at their death made perfect in holiness [t], and do immediately pass into
a Romans viii. 30. b Galatians iii. 26. c 1 Corinthians vi. 11. d 1 Corinthians i. 30. e Romans iii. 24. f Ephesians i. 7. g 2 Corinthians v. 21. h Romans iv. 6. i Romans iii. 22. Philippians iii. 9. k 1 John iii. 1. l John i. 12. Romans viii. 17. m 2 Thessalonians ii. 13. n Ephesians iv. 23. o Romans vi. 11. p Romans v. 1, 2, 5. q Romans xiv. 17. r Proverbs iv. 18. s 1 Peter i. 5. t Hebrews xii. 23.

glory [ u ], and their bodies being still united to Christ [ w ], do rest in their graves [ x ] till the resurrection, [ y ].
Q. 41. What benefits do believers receive at the resurrection?
A. At the resurrection, believers being raised up in glory [ z ], shall be openly acknowledged and acquitted in the day of judgment [ a ], and made perfectly blessed both in soul and body in the full enjoyment of God [ b ] to all eternity [ c ].
Q. 42. But what shall be done to the wicked at their death?
A. The souls of the wicked shall at their death be cast into the torments of hell [ d ], and their bodies lie in their graves till the resurrection and judgment of the great day [ e ].
Q. 43. What shall be done to the wicked at the day of judgment?
A. At the day of judgment the bodies of the wicked being raised out of their graves, shall be sentenced together with their souls to unspeakable torments, with the devil and his angels forever [ f ].
Q. 44. What is the duty which God requireth of man?
A. The duty which God requireth of man, is obedience to his revealed will [ g ].
Q. 45. What did God at first reveal to man for the rule of his obedience?
A. The rule which God at first revealed to man for his obedience was the moral law [ h ].
Q. 46. Where is the moral law summarily comprehended?
u Philippians i. 23. v 2 Corinthians v. 8. w 1 Thessalonians iv. 14. x Isaiah lvii. 2. y Job xix. 26. z 1 Corinthians xv. 43.
a Matthew x. 32. Acts iii. 19. b 1 John iii. 2. c 1 Thessalonians iv. 17. d Luke xvi. 22, 23, 24. e Psalm xlix. 14. f Daniel xii. 2. John v. 28, 29. 2 Thessalonians i. 9. Matthew xxv. 41. g Micah vi. 8. Psalm cix. 4. h Romans ii. 14, 15.
A. The moral law is summarily comprehended in the ten commandments [ i ].
Q. 47. What is the sum of the ten commandments?
A. The sum of the ten commandments is, to love the Lord our God with all our heart, with all our soul, with all our strength, and with all our mind; and our neighbour as ourselves [ k ].
Q. 48. What is the preface to the ten commandments?
A. The preface to the ten commandments is in these words: I am the Lord thy God, which have brought thee out of the land of Egypt, out of the house of bondage [ m ].
Q. 49. What doth the preface to the ten commandments teach us?
A. The preface to the ten commandments teacheth us, that because God is the Lord, and our God and Redeemer, therefore we are bound to keep all his commandments [ n ].
Q. 50. Which is the first commandment?
A. The first commandment is, Thou shalt have no other Gods before me [ o ].
Q. 51. What is required in the first commandment?
A. The first commandment requireth us to know and acknowledge God to be the only true God, and our God [ p ], and to worship and glorify him accordingly [ q ].
Q. 52. What is forbidden in the first commandment?
A. The first commandment forbiddeth the denying [ r ] or not worshipping the true God, as God [ s ], and our God [ t ]; and the giving that worship and glory to any other, which is due unto him alone [ u ].
Q. 53. What are we especially taught by these words [before me] in the first commandment?
i Deuteronomy x. 4. Matthew xix. 17. k Matthew xxii. 37, 38, 39, 40. m Exodus xx. 2. n Deuteronomy xi. 1. Luke i. 74, 75. o Exodus xx. 3. p 1 Chronicles xxviii. 9. Deuteronomy xxvi. 17. q Psalm xxix. 2. Matthew iv. 10. r Joshua xxiv. 27. s Romans i. 20, 21. t Isaiah lix. 13. u Romans i. 25.

A. These words [ before me ] in the first commandment, teach us, that God, who seeth all things, taketh notice of, and is much displeased with the sin of having any other God [ w ].
Q. 54. Which is the second commandment?
A. The second commandment is, Thou shalt not make unto thee any graven image, or any likeness of any thing that is in heaven above, or that is in the earth beneath, or that is in the water under the earth. Thou shalt not bow down thyself to them, nor serve them: for I the Lord thy God, am a jealous God, visiting the iniquity of the fathers upon the children, unto the third and fourth generation of them that hate me; and shewing mercy unto thousands of them that love me, and keep my commandments [ x ].
Q. 55. What is required in the second commandment?
A. The second commandment requireth the receiving, observing, keeping pure and entire, all such religious worship and ordinances, as God hath appointed in his word [ y ].
Q. 56. What is forbidden in the second commandment?
A. The second commandment forbiddeth the worshipping of God by images [ z ], or any other way not appointed in his word [ a ].
Q. 57. What are the reasons annexed to the second commandment?
A. The reasons annexed to the second commandment, are God's sovereignty over us [ b ], his propriety in us [ c ], and the zeal he hath to his own worship [ d ].
Q. 58. Which is the third commandment?
A. The third commandment is, Thou shalt not take the name of the Lord thy God in vain; for the
w Psalm xlv. 20, 21. x Exodus xx. 4, 5, 6. y Deut. xxxii. 46. Matthew xxviii. 20. Deuteronomy xii. 32. z Deuteronomy iv. 15, 16. a Colossians ii. 21, 22. b Psalm xcv. 2, 3. c Psalm xlv. 11. d Exodus xxxiv. 14.
Lord will not hold him guiltless that taketh his name in vain [ e ].
Q. 59. What is required in the third commandment?
A. The third commandment requireth the holy and reverent use of God's name [ f ] titles [ g ], attributes [ h ], ordinances [ i ], word [ k ] and works [ l ].
Q. 60. What is forbidden in the third commandment?
A. The third commandment forbiddeth all profaning or abusing of any thing whereby God maketh himself known [ m ].
Q. 61. What is the reason annexed to the third commandment?
A. The reason annexed to the third commandment is, that however the breakers of this commandment may escape punishment from men, yet the Lord our God will not suffer them to escape his righteous judgment [ n ].
Q. 62. Which is the fourth commandment?
A. The fourth commandment is, Remember the sabbath day to keep it holy. Six days shalt thou labour and do all thy work, but the seventh day is the sabbath of the Lord thy God: in it thou shalt not do any work, thou, nor thy son, nor thy daughter, thy man servant, nor thy maid servant, nor thy cattle, nor the stranger that is within thy gates; for in six days the Lord made heaven and earth, the sea, and all that in them is, and rested the seventh day: wherefore the Lord blessed the sabbath day and hallowed it [ o ].
Q. 63. What is required in the fourth commandment?
A. The fourth commandment requireth the keeping holy to God one whole day in seven to be a sabbath to himself [ p ].
e Exodus xx. 7. f Matthew vi. 9. Psalm cxi. 9. g Deuteronomy xxviii. 48. Psalm lxviii. 4. h Deuteronomy xxxii. 3, 4. i Ecclesiastes v. 1. k Psalm cxxxviii. 2. l Job xxxvi. 24. m Malachi i. 6, 7. n Deuteronomy lviii. 59. Malachi ii. 2. o Exodus xx. 8, 9, 10, 11. p Leviticus xix. 30. Deuteronomy v. 12.

Q. 64. Which day of the seven hath God appointed to be the weekly sabbath?
A. Before the resurrection of Christ, God appointed the seventh day of the week to be the weekly sabbath [ q ] and the first day of the week ever since, to continue to the end of the world, which is the christian sabbath [ r ].
Q. 65. How is the sabbath to be sanctified?
A. The sabbath is to be sanctified by a holy resting all that day, even from such worldly employments and recreation as are lawful on other days [ s ], and spending the whole time in the public and private exercises of God's worship [ t ], except so much as is to be taken up in the works of necessity and mercy [ u ].
Q. 66. What is forbidden in the fourth commandment?
A. The fourth commandment forbiddeth the omission or careless performance of the duties required [ w ], and the profaning the day by idleness [ x ] or doing that which is in itself sinful [ y ], or by unnecessary thoughts, words, or works, about worldly employments or recreations [ z ].
Q. 67. What are the reasons annexed to the fourth commandment?
A. The reasons annexed to the fourth commandment, are, God's allowing us six days of the week for our own lawful employments [ a ], his challenging a special propriety in the seventh [ b ], his own example [ c ], and his blessing the sabbath day [ d ].
Q. 68. Which is the fifth commandment?
q Exodus 31, 15. r John 20, 19. Acts xx. 7. 1 Corinthians xvi. 1, 2. Revelations i. 10. s Leviticus xxii. 3. Isaiah 58. 13. t Psalm xcii. Isaiah 46, 23. u Matthew xii. 11, 12. w Ezekiel xxii. 26. x Acts xx. 9. y Ezekiel xxiii. 38, z Nehemiah xiii. 15, 17. Amos viii. 5.
a Exodus xxxiv. 21. b Exodus xxxv. 2. c Exodus xxxi. 16, 17. d Genesis ii. 3.
A. The fifth commandment is, honour thy father and thy mother, that thy days may be long upon the land which the Lord thy God giveth thee [ c ].
Q. 69. What is required in the fifth commandment?
A. The fifth commandment requireth the preserving the honour, and performing the duties belonging to every one in their several places and relations, as superiors [ f ], inferiors [ g ] or equals [ h ].
Q. 70. What is forbidden in the fifth commandment?
A. The fifth commandment forbiddeth the neglecting of [ i ], or doing any thing against the honor or duty which belongeth to every one in their several places and relations [ k ].
Q. 71. What is the reason annexed to the fifth commandment?
A. The reason annexed to the fifth commandment is, a promise of long life and prosperity, (so far as it shall serve for God's glory, and their own good) to all such as keep this commandment [ l ].
Q. 72. Which is the sixth commandment?
A. The sixth commandment is, Thou shalt not kill [ m ].
Q. 73. What is required in the sixth commandment?
A. The sixth commandment requireth all lawful endeavours to preserve our own life [ u ], and the life of others [ v ].
Q. 74. What is forbidden in the sixth commandment?
A. The sixth commandment absolutely forbiddeth the taking away our own life [ p ], or the life of our neighbour unjustly, or whatsoever tendeth thereto [ q ].
Q. 75. Which is the seventh commandment?
c Exodus xx. 12. f 1 Peter ii. 17. Romans xiii. 1. g Ephesians v. 21, 22. Ephesians vi. 1, 5, 9. Colossians iii. 19. h Romans xii. 10. i Deuteronomy xxi. 18, 19, 20, 21. Proverbs xxx. 17. k Romans xiii. 7, 8. l Ephesians vi. 2, 3. m Exodus xx. 13. n Ephesians v. 28, 29. Job ii. 4. o Psalm lxxxii. 3, 4. Proverbs xxiv. 11. p Acts xvi. 28. q Genesis ix. 6.

A. The seventh commandment is, Thou shalt not commit adultery [r].
Q. 76. What is required in the seventh commandment?
A. The seventh commandment requireth the preservation of our own [s] and our neighbour's chastity [t], in heart [u], speech [w] and behaviour [x].
Q. 77. What is forbidden in the seventh commandment?
A. The seventh commandment forbiddeth all unchaste thoughts [y] words [z], and actions [u].
Q. 78. Which is the eighth commandment?
A. The eighth commandment is, Thou shalt not steal [b].
Q. 79. What is required in the eighth commandment?
A. The eighth commandment requireth the lawful procuring and furthering the wealth and outward estate of ourselves [c] and others [d].
Q. 80. What is forbidden in the eighth commandment?
A. The eighth commandment forbiddeth whatsoever doth or may unjustly hinder our own [e] or our neighbour's wealth or outward estate [f].
Q. 81. Which is the ninth commandment?
A. The ninth commandment is, Thou shalt not bear false witness against thy neighbour [g].
Q. 82. What is required in the ninth commandment?
A. The ninth commandment requireth the maintaining and promoting of truth between man and man [h]; and of our own [i] and our neighbour's good name [k], especially in witness bearing [l].
Q. 83. What is forbidden in the ninth commandment?
A. The ninth commandment forbiddeth whatso-
r Exodus xx. 14. s 1 Corinthians vii. 2. t 1 Corinthians vi. 18. u 2 Timothy ii. 22. Matthew v. 28. w Colossians iv. 6. x 1 Peter iii. 2. y Job xxxi. 1. z Ephesians v. 4.
a Romans xiii. 13. Ephesians v. 3. b Exodus xx. 15. c Genesis xxx. 30 Proverbs xxvii. 23. d Leviticus xxv. 35. Deuteronomy xxii. 1. 3. 4. e 1 Timothy v. 8. Proverbs xxviii. 19. f Proverbs xxiii. 20, 21. Ephesians iv. 28. g Exodus xx. 16. h Zechariah viii. 16. i Ecclesiastes vii. 1. k 3 John 12. l Proverbs xiv. 25.
ever is prejudicial to truth [m], or injurious to our own [n], or our neighbour's good name [o].
Q. 84. Which is the tenth commandment?
A. The tenth commandment is, Thou shalt not covet thy neighbour's house, thou shalt not covet thy neighbour's wife, nor his man servant, nor his maid servant, nor his ox, nor his ass, nor any thing that is thy neighbour's [p].
Q. 85. What is required in the tenth commandment?
A. The tenth commandment requireth full contentment with our own condition [q], with a right and charitable frame of spirit towards our neighbour and all that is his [r].
Q. 86. What is forbidden in the tenth commandment?
A. The tenth commandment forbiddeth all discontentment with our own estate [s], envying or grieving at the good of our neighbour [t], and all inordinate motions and affections to any thing that is his [u].
Q. 87. Is any man able perfectly to keep the commandments of God?
A. No mere man since the fall, is able in this life perfectly to keep the commandments of God [w], but doth daily break them, in thought [x], word [y], or deed [z].
Q. 88. Are all transgressions of the law equally heinous?
A. Some sins in themselves, and by reason of several aggravations, are more heinous in the sight of God than others [a].
Q. 89. What doth every sin deserve?
A. Every sin deserveth God's wrath and curse, both in this life and in that which is to come [b].
[m] Ephesians iv. 25. n Proverbs x. 7. chap. 22. o Psalm xv. 3. p Exodus xx. 17. q Hebrews xiii. 5. 1 Timothy vi. 6. r Romans xii. 15. 1 Corinthians xiii. 4, 7. s 1 Corinthians x. 10. t Matthew xx. 15. James v. 9. u 1 Kings xxi. 4. Colossians iii. 5. w Ecclesiastes vii. 20. 1 John i. 8. x Genesis vi. 5. y James iii. 8. z James iii. 2. a Ezekiel viii. 13. John xix. 11. 1 John v. 16. b Ephesians v. 6. Proverbs iii. 33. Psalm xi. 6. Revelations xxi. 8.

Q. 90. What doth God require of us, that we may escape his wrath and curse due to us for sin?
A. To escape the wrath and curse of God, due to us for sin, God requireth of us faith in Jesus Christ [c], repentance unto life [d], with the diligent use of all the outward means whereby Christ communicateth to us the benefits of redemption [e].
Q. 91. What is faith in Jesus Christ?
A. Faith in Jesus Christ is a saving grace [f], whereby we receive [g] and rest upon him alone for salvation, as he is revealed to us, in the gospel [h].
Q. 92. What is repentance unto life?
A. Repentance unto life is a saving grace [i], whereby a sinner, out of a true sense of his sins [k] and apprehension of the mercy of God, in Christ [l], doth, with grief and hatred of his sin, turn from it unto God [m], with full purpose of, and endeavor after new obedience [n].
Q. 93. What are the outward means whereby Christ communicateth to us the benefits of redemption?
A. the outward and ordinary means whereby Christ communicateth to us the benefits of redemption, are his ordinances, especially the word baptism, the Lord's supper and prayer; all which means are made effectual to the elect for salvation [o].
Q. 94. How is the word made effectual to salvation?
A. The spirit of God maketh the reading [p], but especially the preaching of the word, an effectual means of convincing and converting sinners [q], and of building them up in holiness and comfort [r], through faith unto salvation [s].
[c] Acts xvi. 30, 31. d Acts xvii. 30. e Proverbs ii. 3, 4, 5. Proverbs viii. 34, 35. f Hebrews x. 39. g John i. 12. h Philippians iii. 9. Acts xi. 18. k Acts ii. 37. l Joel ii. 13. m Jeremiah xxxi. 18, 19. n Psalm cxix. 59, 60. o Acts ii. 41, 42. Psalm xcii. 13, 14. p Nehemiah viii. 8. Psalm xix. 7. q Psalm li. 13. Romans x. 14, 17. r Acts xx. 32. 1 Corinthians xiv. 3. s Romans i. 16.
Q. 95. How is the word to be read and heard, that it may become effectual to salvation?
A. That the word may become effectual to salvation, we must attend thereunto with diligence [t] preparation [u], and prayer [w], receive it with faith [x] and love [y], lay it up in our hearts [z], and practise it in our lives [a].
Q. 96. How do baptism and the Lord's supper become effectual means of salvation?
A. Baptism and the Lord's supper, become effectual means of salvation, not from any virtue in them, or in him that doth administer them [b], but only by the blessing of Christ [c], and the working of his spirit, in those who by faith receive them [d].
Q. 97. What is baptism?
A. Baptism is an ordinance of the New-Testament, instituted by Jesus Christ [e], to be unto the party baptized a sign of his fellowship with him, in his death, and burial, and resurrection [f] of his being ingrafted into him [g], of remission of sins [h], and of his giving up himself unto God, through Jesus Christ, to live and walk in newness of life [i].
Q. 98. To whom is baptism to be administered?
A. Baptism is to be administered to all those who actually profess repentance towards God [k], faith in, and obedience to our Lord Jesus Christ; and to none other [l].
Q. 99. Are the infants of such as are professing believers to be baptized?
A. We think infants of such as are professing believers, are not to be baptized; because there is neither
[t] 1 Timothy iv. 13. Hebrews ii. 1. u 1 Peter ii. 1, 2. w Psalm cxix. 18. x Hebrews iv. 2. y 2 Thessalonians ii. 10. z Psalm cxix. 11. a James i. 25. h 1 Corinthians iii. 7. 1 Peter. iii. 21. c 1 Corinthians iii. 6. d 1 Corinthians xii. 13. e Matthew xxviii. 19. f Romans vi. 3. Colossians ii. 12. g Galatians iii. 27. h Mark i. 4. Acts xxi. 16. i Romans vi. 4, 5. k Acts ii. 38. Matthew iii. 6. l Mark xvi. 16. Acts viii. 12, 36, 37. and x. 47, 48.

command nor example in the holy scriptures, or certain consequence from them, to baptize such [m].
Q. 100. How is baptism rightly administered?
A. Baptism is rightly administered by immersion, or dipping the whole body of the party in water [n], in the name of the Father, and of the Son, and of the Holy Spirit, according to Christ's institution [o], and the practice of the apostles [p], and not by sprinkling or pouring of water, or dipping some parts of the body, after the tradition of men [q].
Q. 101. What is the duty of those who are rightly baptized?
A. It is the duty of those who are rightly baptized, to give up themselves to some particular and orderly church of Jesus Christ [r], that they may walk in all the commandments and ordinances of the Lord blameless [s].
Q. 102. What is the Lord's Supper?
A. The Lord's Supper is an ordinance of the New Testament, instituted by Jesus Christ, wherein by giving and receiving bread and wine, according to his appointment, his death is shewed forth [t], and the worthy receivers are, not after a corporal and carnal manner, but by faith made partakers of his body and blood, with all his benefits, to their spiritual nourishment, and growth in grace [u].
Q. 103. Who are the proper subjects of this ordinance?
A. Godly persons who have been baptized upon a personal profession of their faith in Jesus Christ, and repentance from dead works [w].
Q. 104. What is required to the worthy receiving of the Lord's Supper?
A. It is required of them that would worthily partake of the Lord's supper, that they examine
[m] Exodus xxiii. 13. Proverbs xxx. 6. Luke iii. 7, 8. Matthew iii. 16. John iii. 23. n Matthew xxviii. 19, 20. p John iv. 1, 2. q Acts viii. 38, 39. r Acts ii. 47. Acts 9. 26. s 1 Peter ii. 5. Luke i. 6. t 1 Corinthians xi. 23—26. u 1 Corinthians x. 16. w Acts ii. 41, 42.
themselves of their knowledge to discern the Lord's body [x], of their faith to feed upon him, [y], of their repentance [z], love [a], and new obedience [b]; lest coming unworthily, they eat and drink judgment to themselves [c].
Q. 105. What is prayer?
A. Prayer is an offering up our desires to God [d], by the assistance of the Holy Spirit [e], for things agreeable to his will [f], in the name of Christ [g], believing [h], with confession of our sins [i], and thankful acknowledgment of his mercies [k].
Q. 106. What rule hath God given for our direction in prayer?
A. The whole word of God is of use to direct us in prayer [l], but the special rule of direction is that prayer, which Christ taught his disciples, commonly called, The Lord's prayer [m].
Q. 107. What doth the preface to the Lord's prayer teach us?
A. The preface of the Lord's prayer, which is our Father who art in Heaven [n], teacheth us to draw near to God, with all holy reverence and confidence, as children to a father able and ready to help us, [o] and that we should pray with and for others [p].
Q. 108. What do we pray for in the first petition?
A. In the first petition, which is hallowed be thy name , [q], we pray that God would enable us and others to glorify him in all that whereby he maketh himself known [r], and that he would dispose all things to his own glory [s].
x 1 Corinthians xi. 28. y 2 Corinthians xiii. 5. z 1 Cor. xi. 31. a 1 Corinthians xi. 18. 20. b 1 Corinthians v. 8. c 1 Cor. xi. 29. d Psalm lxii. 8. e Romans viii. 26. f Romans viii. 27. g John xvi. 23. h Matthew xxi. 22. i Daniel ix. 4. k Philippians iv. 6. l Luke xi. 1. 2 Timothy iii. 16, 17. 1 John v. 14. m Matthew vi. 9. n Matthew vi. 9. o Romans viii. 15 Matthew vii. 11. Isaiah xxiv. 8. p Acts xii. 5. 1 Timothy ii. 1, 2. q Matthew vi. 9. r Psalm lxvii. 1, 2. s Psalm lxxxiii. 18. Romans xi. 36.

Q. 109. What do we pray for in the second petition?
A. In the second petition, which is, thy kingdom come , [t] we pray that satan's kingdom may be destroyed. [u] and that the kingdom of grace may be advanced, [w] ourselves and others brought into it and kept in it, [x] and that the kingdom of glory may be hastened [y]
Q. 110. What do we pray for in the third petition?
A. In the third petition, which is, thy will be done on earth as it is in heaven , [z] we pray that God, by his grace, would make us able and willing to know, obey, [a] and submit to his will in all things, [b] as the angels do in heaven [c].
Q. 111. What do we pray for in the fourth petition?
A. In the fourth petition, which is, give us this day our daily bread [d], we pray, that of God's free gift, we may receive a competent portion of the good things of this life [e], and enjoy his blessing with them [f].
Q. 112. What do we pray for in the fifth petition?
A. In the fifth petition, which is, and forgive us our debts, as we forgive our debtors [g], we pray that God for Christ's sake would freely pardon all our sins; [h] which we are the rather encouraged to ask, because by his grace we are enabled from the heart to forgive others [i].
Q. 113. What do we pray for in the sixth petition?
A. In the sixth petition, which is, and lead us not into temptation but deliver us from evil [k], we pray, that God would either keep us from being tempted
[t] Matthew vi. 10. u Psalm lxviii. 1, 18. w Psalm li. 18. Romans x 2. x 2 Thessalonians iii. 1 John xvii. 20, 21. y Revelations xxii. 20. z Matthew vi. 10. a Psalm cxix. 34, 36. b Luke xx. 42 Acts xxi. 14 c Psalm ciii. 20, 21. d Matthew vi. 11. e Proverbs xxx. 8 f Exodus xxiii. 25. 1 Timothy iv. 4, 5. g Matthew vi. 12. h Psalm li. 1, 2, 7. i Matthew vi. 14. Luke xi. 4. k Matthew vi. 13.
to sin [l], or support and deliver us when we are tempted [m].
Q. 114. What doth the conclusion of the Lord's prayer teach us?
A. The conclusion of the Lord's prayer, which is, for thine is the kingdom, and the power, and the glory forever, Amen [n], teacheth us to take our encouragement in prayer from God only [o], and in our prayers to praise him, ascribing kingdom, power and glory to him [p]; and in testimony of our desire and assurance to be heard we say, Amen . [q]
[l] Matthew xxvi. 41. Psalm xix 13. m 2 Corinthians xii. 7, 8. 1 Corinthians x. 13. n Matthew vi. 13. o Daniel ix. 4, 9, 18, 19. p 1 Chronicles xxix. 11, 23. q Corinthians xiv. 15. Revelations xi. 20.
P I N I S.
Presented to him a way born the 6 th day of October in the year of our Lord, one thou- -sand eight hundred and six. As wrote by him Jan. 12. 1834

Mary Broadway Daughter of Geo and Mary Broadway was born in the year of our Lord 1833 Feb 1 st .

Mary Beadaway the Wife of George Broadway was born the 19 day of February in the year of our Lord 1789
Alfred E Broadway was born the 11 day of February in the year of our Lord 1827
Nancy E Broadway was born the 26 of December in the year of our Lord 1829

Rey
WIDOW, &c.
File No.
8398
Mary Broadhurst
Wid
William Broadhurst
Print Rev. War
Act:
February 28 1848
Index:—Vol.
A
Page
84
[Arrangement of 1870.]

30,600
35 Woo tang

No 15709 Henry Bowditch Widow of William J.P.C. St. George July 14/1852 July 7/1852

L. Catherine Rod
Mary Broadney, and widow of William, who was a private L.C. Infy. —
She d. July 7. 1838. Mar. 3 d 1843. Y.C.
Can point
Can d. Feb. 1839, when she was,
J. J. Coombs Recd.

South Carolina Roll
William Broadway, who was a private of Marion's Brigade S. Carolina troops,
Act of June 7, 1832;
6 mo private
$20 per Annum
On March 4, 1831.
And Feb. 20 1839, when he died.
To Mary Broadway, widow, etc.
J. J. Coombs, Jr. " Presal. "

9612 South Carolina Mary Broadway - widow of William who was a private in the Revolution
Inscribed on the Roll at the rate of 25 Dollars — Cents per annum, to commence on the 4th day of March, 1843.
Certificate of Pension issued the 16 th day of July 1855 and sent to J. J. Coombs Esq. Present.
[Acts of March 3, 1843, and June 17, 1844.]
Recorded in Book A Vol. 2 Page 168-

33.312 South Carolina William Broadway - decd.
of _____ in the State of _____ who was a Private in the _____ commanded by Captain _____ of the _____ commanded by _____ in the Revolution - line for Six months -
Inscribed on the Roll of Charleston - at the rate of 25 Dollars _____ Cents per annum to commence on the 4th day of March, 1821. and end February 24 1839 -
Certificate of Pension issued the 16 th day of July 1855 and sent to Arrears to the 4th of J. J. Clancey Semi-annual allowance ending _____ recent -
Recorded by J. J. Clancey Clerk, Book E Vol. 6 Page 75
Revolutionary Claim, Act June 7, 1832.

11-768 South Carolina
Mary Broadway widow of William who died on the 2 d February 1839 - of at the State of who was a private in the commanded by Captain of the commanded by in the Revolution time for Six months -
Inscribed on the Roll of Charleston at the rate of 20 - Dollars — 24 Cents per annum, to commence on the 4 th day of March, 1836.  February 1839 -
Certificate of Pension issued the 16 th day of July 1853 - and sent to Arrears to the 4 th of J. J. Coombe. Semi-annual allowance ending Present.
Revolutionary Claim, } July 7, 1833. } J. T. Galt Clerk. Recorded by D Vol. 1. Page 313.

183431
L. J. Webb Esquire
Comm. of Finance
Washington
D. of L.

E. P. Waldo Esq. Law. Sumterville So. Car June 29 / 55
Sir
Enclosed is application of Mary Broadway widow of W m revolution- ary soldier for Land warrant under act 3 Mar 1855. the evidence of which Service etc is on file in the pension office - Please enclose the warrant to
Yours obedient- James Paylor

Mary Broadway wid of M m
L. C. Act 1838
addl. Evidence
Files July 3 d 55
J. J. Coombs,

Comptroller General's Office Columbia S.C. April 24 th 1854.
" No 26 } Issued the 6 Septem. 1784. to Mr Book R } William Broadway for seven pounds, thirteen shillings and four pence Ster- ling for 115 One hundred and fifteen days Militia duty done in 1782 and in General Marians Brigade per Account, audited.
£3.0.28
Principal £ 7.13.4.
Interest 0.10.8.
I do hereby certify the above to be a true Copy as taken from the Records of this Office; and I do further certify that I have not been able to find any accounts or any more indents to William Broadway than the above, for services in the Revolution, but this fact is to my mind no proof that W m Broadway did not serve a longer time than above specified, because many of the indents and accounts which were issued cannot be found in this Office.
(No seal of Office)
For Comptroller General P.S. Jacobs Deputy.

Washington, July 3 rd 1855.
Sir:
Enclosed I have the honor to present additional evidence in support of the claim of Mary Broadway, widow of the under acts of 1838 &c.
The enclosed Certificate from the Comptroller of S. C. does not show a payment large enough to cover 6 months service, it is true. But Mr. Vaughn, a pensioner, who was in the same service with Broadway, testifies positively to service from Oct 1780 to June 1782, a period of about 20 months, and in the defective conditions of the accounts and vouchers in the Comptroller's Office, as certified by the Comptroller, the fact that the payment certified does not cover as much service as is proved by Vaughn, does not in any way impeach his testimony.
Very respectfully, Wm. A. D. Smith J. J. Coombs,
Hon. S. P. Waldo Chair of Pensions.

(Broadway.) Grief in the case of William Broadway , deceased, and his widow, Mary Sumter District, County and State of South Carolina. acts June 7 (th) 1832, and July 7 (th) 1838, &c.
Claim, ("original," or "for increase.")
Proof exhibited, (if original.) Original.
Is it documentary, traditional, or supported by rolls? If either, state the substance.
In 1833, William Broadway asserted a claim under the act of June 7 (th) 1832, alleging that he served upwards of two years under the authority of South Carolina, and that a portion of his service was rendered in Marion's Brigade . He failed to establish his claim, and died on the 2 d of February, 1839. On the 10 (th) of January, 1852, his widow, Mary Broadway , asserted a claim under the act of July 7 (th) 1838, which was disallowed (for the want of evidence of
service and date of marriage.) Has additional evidence been filed since the admission of the claim? If so, what?
On the 14 (th) of February ensuing On the 3 d instant, J. J. Coombs , Esq. the agent in her case, filed a certificate from the Comptroller of South Carolina, showing that William Broadway was paid for 4½ months service in Marion's Brigade , rendered in 1782; which, with the affidavit of William Vaughan *, a pensioner on the South Carolina Roll under the act of June 7 (th) 1832, for two years service, who alleged that Broadway rendered several tons of service with him, from October, 1780, to 1782, is deemed sufficient to authorize the admission of the claim for six months service. The agent has also filed record proof that the first child of the parties
Name and residence of Agent
was born the 2 d of June, 1786.
J. J. Coombs , Present.
Examining Clerk.
Walter Miles

(16) * William Vaughan was pensioned on the 21 st of June, 1834, upon his own statement of service, sustained by a single witness. In his declaration, he stated that he was at the Battle of Eutaw Springs, under General Marion. In his affidavit in support of the claim of Mary Broadway, he states that her husband was with him in that battle, in the company of Captain Dukes, and in the regiment of Colonel Richardson, under the command of General Marion. That battle was fought on the 8 th of September, 1781, and we know that a portion of the militia of South Carolina, under Marion and Pickens, was engaged in it, and that, from the nature of the service, the duration of it must have been at least one month and a half. We cannot admit the testimony of Vaughan as authority for the admission of Mrs. Broadway's claim for the entire period he testified that her husband served with him, for the reason that he plead the "loss of memory" in his own declaration; but the Battle of Eutaw was a strongly-associated event, and we deemed his testimony in relation to it worthy of credence, viz: that it showed one and

and a half months service by Broadway prior to 1782, in which year the certificate of the Comptroller of South Carolina showed he served four and a half months in Marion's Brigade.
The original application of William Broadway has not been upon the suspended files since 1834.

Know all men by these Presents,
THAT I, Mary or Polly Broadway, widow of William Broadway deceased late of Sumter district S.C.
who was a soldier in the army of the Revolution, do hereby constitute and appoint
my true and lawful Attorney, for me and in my name, to prosecute against the Government of the United States, before any department thereof, any and all claim or claims I have to arrears of pay or pension money, under any Act or Acts, Resolution or Resolutions of the Congress of the United States, and especially the Acts, 4th July, 1836, 7th July, 1838, 3d March, 1843, 17th June, 1844, 2d February, 1848, and 29th July, 1848, and 3d February 1853 as well as the more ancient Acts of 18th March, 1818, 15 May, 1828, and 7th June, 1832. Said Attorney is moreover authorized in my name to demand at any department of the said Government, a re-consideration of any decision hitherto or hereafter to be given touching my interests, and to obtain from any department or the archives thereof, any and all information or evidence, of whatever character, relating to, or in any wise bearing upon the claim or claims we hereby seek the investigation of. Said Attorney is moreover authorized to do any thing and all things necessary to carry out the foregoing purposes, and to receive the certificates of pension or other character of drafts or evidences of the amounts due me, and to appoint one or more Sub-Attorneys, to confer upon him or them all the powers therein conferred upon him, hereby ratifying and confirming all that my said Attorney may do, by virtue of these presents. Hereby countermanding and revoking all powers of Attorney and authority heretofore given for prosecuting said claims. The words & figures "and 3 Feb 1853" interlined before signing
WITNESS my hand and seal, this 5th day of January 1854.
Geo. R. Logan
Mary
William Broadway
State of South Carolina Sumter district
BE IT KNOWN THAT ON THE 5th day of January 1854 before me the subscriber, a Magistrate in and for the district _____ and State aforesaid, personally appeared Mary Broadway
subscriber to the foregoing power of Attorney, and acknowledging the signing, sealing and delivery of the same to be her own voluntary act and deed for the uses and purposes therein set forth. In testimony whereof I do hereunto subscribe my name.
Geo. R. Logan Magistrate

State of South Carolina } On the 27 th day of June Sumter District } 1855- before the subscribing magistrate in and for Sumter District and State aforesaid personally appeared William Vaughan, a resident of Sumter District and a Revolutionary pensioner under certificate No 23,437, who being duly sworn according to law, upon his oath swears, that he is the identical William Vaughan, who on a previous occasion made a deposition in relation to the services of William Broadaway, deceased a fellow soldier of his in said Revolution, which deposition he is called on to amend, and be more specific and circumstantial, as to said Broadaway's serving. Declares, that said William Broadaway with many others and himself volunteered to serve in said war in Oct r 1780, the said William Broadaway and himself continued so to do, until hostilities ceased about the 10 th of June 1782 during which time they were commanded sometimes by Captains John Malone, Joseph Hill, and George M c Cauley; Peter Horry, and Richard Heckardson, being their Colonels in Marion's brigade but said Broadaway first joined Captain Luke's Company, & subsequently his services were mostly confin'd to Captain George M c Cauley's Company. That the said Broadaway & himself served as aforesaid, with the exception of a few days leave of absence occasionally after which they were not as regular and constant on duty, yet they held themselves in readiness to join the service again, whenever called upon, but were not again called into service. He further declares, that he has been informed, that his former affidavit states that he and Broadaway served together from October 1780, to the Summer of 1783 , but on due reflection, this was an error, and that it should have been in the month of June 1782

that they left the service. He further swears that the said Broadaway and himself were no kin or otherwise related and that he has no interest in the claim for pension to which the widow of the said William Broadaway is entitled or in its prosecution who is still alive and continues the widow of her said husband never having again married.
The foregoing affidavit was carefully read over before deponents who signed and acknowledged the same to be in accordance with his belief & recollection.
Sworn & subscribed to William  his Vaughan
before me the day & year { March 5 }
I do certify, that the affiant { is a man of respectability & { good character for veracity { and that I have no interest { in said pension claim. }
Luc. R. Logan
Magnet,
State of South Carolina } I, Geo. C. Deschamps clerk of the court of common Sumter district } pleas and general sessions for said district and state do certify that John R. Logan before whom the foregoing and annexed affidavits of William Vaughan and John Eliza were made were at the dates thereof duly affirmed and qualified Magistrates in and for said district and that his signatures thereto are genuine. I do further certify that the affiants are men of truth and respectability in whose statements the fullest faith and credit should be given and moreover certify that I have no interest in said pension claim or its prosecution.
In testimony whereof I have hereunto subscribed my name and affixed my official seal this 29th day of June 1855.
G. C. Deschamps Clerk

State of South Carolina
Sunder district On the 29th June 1855 before the subscribing Magistrate in and for said district personally appeared John Chisholm a 70 d years of age being duly sworn according to law upon his oath swears that he is a native of Sumter district and State aforesaid and one of the children of John Chisholm lately deceased - a Revolutionary Soldier & pensioner; that he was intimately acquainted with William Broadway respected Soldier in said Revolution his sister Mary Chisholm having been married to George Broadway the eldest Son of the said William Broadway and Mary Broadway his wife the said William Broadway having died as he has every reason to believe about 10 years ago and his said Son George at a later period his said wife Mary Broadway - whose name before marriage was Mary Jones who is still alive and continues the widow of the said William Broadway never having again married; That the small book attached to this titled "a Confession of faith" contains record of the Birth of the said George Broadway to have been on 12 th of June 1780. which record he knows to be in the hand writing of his father John Chisholm having frequently seen him write and familiarly acquainted therewith; that he is informed and so believes that said record was made by direction and in presence of the said William Broadway - because neither he nor his wife Mary Broadway could write themselves. He further swears he has no interest in the pension to which the said Widow Mary Broadway may be entitled or in its prosecution. Sworn to and subscribed before me the day and year first above written and I do certify the affiant is a person of respectability and credibility & that I have no interest in said pension.
J. Chisholm
Jno. A. Logan Magistrate

No 15,109
Declaration &c
Mary Polly Brachway for pension for her husband Wm Brachway's services
J.C. Acts of the June 1832 & of the July 1838.
J.C.
W. L. Goudy.

South Carolina Sumter district On the 2d day of February 1854 Before the Subscribing Magis- trates in and for the district and State aforesaid personally appeared William Vaughan of said district a Revolutionary pensioner who upon his oath being duly administered swears that he was a soldier in the American war of Independence from beginning of Oct. 1780 to the summer of 1783. etc in the company's command = at by Captain Joseph Hill Capt. Wm Dukes and many others as chance or opportunity offered the company's or Scouts being very transient in their movements - and not confined to uniform service but constantly on the alert and on call to join any of the Scouts or Parties when and wherever they happened to be rendered by appointment or otherwise. This deponent swears that from the end of Sept or beginning of Oct in 1780 until about the end of Spring or beginning of summer in 1783 it was whenever when hostilities ceased and no further disturbance apprehended from the enemy he was in incessant and constant vigilance in the his devotion and service during the whole period aforesaid with the exception of short intervals of absence on a visit to his home but always on call and unremained from all engagements to prevent or interfere in any degree with his undivided devotion and feelings of patriotism in the defence of the cause in which he and his comrades - friends relatives and neighbours had embarked The deponent further swears he was most intimately acquainted and associated intimately in acquaintance with his fellow comrades and soldiers among whom the was the late William Broadway of Sumter district a private in the company commanded by Captain William Dukes and other company's or Scouts - under command of Col. Richard Richardson attached to General Mance's Brigade; that he knew the said William Broadway was a true and devoted friend to the cause of independence that he served under various commanders and at many and constantly as this deponent that the said William Broadway was at the Battle of Eutaw Springs and at Monks Corner on Cooper River S.C. in both of which the deponent was en- =gaged - losing some by being killed upwards of 30 men at Simkins Bridge at Monks Corner as aforesaid. This deponent moreover swears that the said William Broad- =way had joined the Army before the deponent because he was in the crowd at Spark's field where deponent's Scouting party was first encamped. He moreover swears he has no interest in the claim to which the surviving widow  estate of the said William Broadway is entitled to pension for the services rendered of her said husband in said war: That he always understood the said William Broadway and his wife Mary or Polly Dames was lawfully married and that they lived together as

as husband and wife and were separated and had a number of children: That the said Wm Broadway died about 15 years ago leaving the said Mary or Polly his widow who has not again married but continues his widow with many surviving children
his mark M rs Vaughan
Sworn to and subscribed by making his mark the day & year first before written
A. A. Nettles Mark
State of South Carolina } Sumter District } Court of Ordinary.
It is hereby certified that satisfactory proof has been exhibited to the court of ordinary of said district to prove and did prove to the satisfaction of said court that William Broadway a former Revolutionary Soldier was married to Mary or Polly Turner in or about the year 1785 and that he died on the 2d day of February 1839 leaving the said Mary or Polly his widow & her surviving children who has not since married, but continues the widow of the said William Broadway; that their eldest child George was born on 12 day of June 1786 and their second son William born in 1788 both now deceased; that the said Widow Mary or Polly Broadway - John Nettles, Joseph Nettles and the venerable Hartwell Mason and William Vaughan witnesses are personally known to said court to be persons of truth and high respectability in whose statements the utmost faith and credit should be given
W. J. Singleton O. C. O.
State of South Carolina } I, W. J. Singleton Esquire Clerk of the court of common pleas Sumter District } and General Sessions therein in and for said district and State aforesaid do hereby certify that William Pennis Esquire before whom the foregoing Declaration was made was at the date thereof the duly appointed and qualified Judge of the court of ordinary for Sumter district and State aforesaid and that his signature and seal of said court afford an assurance and that the above is a true and correct order of said court. I do further certify that I am personally acquainted with the declarant Mary or Polly Broadway

Broadway and the witnesses John Nettles, Joseph Nettles - It is well known to William Vaughan and that they are persons of truth and respectability in whose statements full faith and credit should be given. I moreover certify that John R. Seay and James A. Nettles appeared before whom the foregoing affidavits and affidavits were made, were after due oath duly appointed and qualified Magistrates in and for Hunter district and State of Arkansas and that their signatures thereto are genuine - and I further certify I have no interest in the claim for pension to which the said widow is entitled for the services of the said William Broadway her husband rendered in Salina or in its prosecution - In testimony whereof I have hereunto subscribed my name and affixed my official seal this 17th day of Febry 1854:
H. J. Singleton C. O. P.