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their freedom from the yoke of the ceremonial law, to which the Jewish Church was subjected;1 and in greater boldness of access to the throne of grace,' and in fuller communications of the free Spirit of God, than believers under the law did ordinarily partake of.'

II. God alone is Lord of the conscience,' and hath left it free from the doctrines and commandments of men which are in any thing contrary to his Word, or beside it in matters of faith or worship.' So that to believe such doctrines, or to obey such commands' out of conscience, is to betray true liberty of conscience;' and the requiring of8 an implicit faith, and an absolute and blind obedience, is to destroy liberty of conscience, and reason also.*

III. They who, upon pretense of Christian liberty, do practice any sin, or cherish any lust, do thereby destroy the end of Christian liberty; which is, that, being delivered out of the hands of our enemies, we might serve the Lord without fear, in holiness and righteousness before him, all the days of our life."

nempe Legis ceremonialis jugo, cui subjecta erat Ecclesia Judaica, eximuntur;1 majorcmque confidentiam ad thronum gratioz accedendi,' sed et effusiorem gratuUi Spiritus Dei communicationem sunt consecuti, quam ordinarie sub Lege fideles participarunt*

II. Dens solus Dominus est conscientice,* quam certe exemit doctrinis et mandatis hominum, ubi aid vcrbo ejus adversantur, aut in rebus fidei et cultus quicquam ei supcraddunt.1 Unde qui ejusmodi aut doctrhias credunt, aut mandatis obtemperant, quasi ad id ex conscientia teneatdur, veram ii conscicnt'm libeHatem produnV Qui autem vel fidem implieitam, vel obedientiam absolutam c<tcamque exigunt, nee illi id agunt, id cum conscientia, turn rationis etiam destruant libertatem.'

III. Qui sub proztextu Christianalibertatis, cuivis aut cupiditati indulgent aut peccato assuescunt, eo ipso libertatis Christiatue finem corrumpunt; nempe ut e manibus inimicorum nostrorum liberati, Domino in sanctimonia etjustitia coram ipso omnibus diebus vitas nostra; absque metu serviamus."

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IV. And because the power" which God hath ordained, and the liberty which Christ hath purchased, are not intended by God to destroy, but mutually to uphold and preserve one another; they who, upon pretense of Christian liberty, shall oppose any lawful power, or the lawful exercise of it, whether it be civil or ecclesiastical, resist the ordinance of God.' And for their publishing of such opinions, or maintaining of such practices, as are contrary to the light of nature, or to the known principles of Christianity, whether concerning faith, worship, or conversation; or .to the power of godliness; or such erroneous opinions or practices, as, either in their own nature, or in the manner of publishing or maintaining them, are destructive to the external peace and order which Christ hath established in the Church; they may lawfully be called to account, and proceeded against by the censures of the Church,' and by the power of the Civil Magistrate.446

IV. Quoniam vero potcstates quas Beus ordinavit, et libertus quam acquisivit Christus non in eum finem a Deo destinatcB sunt ut se mutuo perimant, verum ut se sustentent ac conservent inviceni; Qui itaque sub libertatis Christiana prcctextu potestati cuivis legitimw (civilis sit sive Ecclesiastica) aut legitimo cjusdem exercitio contraiverint, ordinationi divince resistere censendi sunt,' Quique vel ejusmodi opiniones publicaverint, praxesve defenderint, quae lumini naturae, aut religionis Christiana de fide, de cultu, aut moribus principiis notis, aut pietatis denique vi ac efficaciw adversantur; vel ejusmodi opiniones praxesve erroneas, qua aut sua natura autpublicationis defensionisve modo, externa} pact ac eutaxue, quas in Ecclesia sua stabilivit Christus,pernickm minitantur; otnnino licitum est turn ab its facti rationem reposccre, turn in eos qua censuris Ecclesiastkis,3 qua civilis magistratus potestate animadvertere.1

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Chapter XXI. Of Religious Worship and the Sabbath-day.

I. The light of nature Bhoweth that there is a God, who hath lordship and sovereignty over all; is good, and doeth good unto all; and is therefore to bo feared, loved, praised, called upon, trusted in, and served with all the heart, and with all the soul, and with all the might.1 But the acceptable way of worshiping the true God is instituted by himself, and so limited to1 his own revealed will, that he may not be worshiped according to the imaginations and devices of men, or the suggestions of Satan, under any visible representations' or any other way not prescribed in the Holy Scripture.'

II. Religious worehip is to be given to God, the Father, Son, and Holy Ghost; and to him alone:5 not to angels, saints, or any other creature: * and since the fall, not without a Mediator; nor in the mediation of any other but of Christ alone.'

III. Prayer with thanksgiving, being one special part of religious worehip,8 is by God required of all

Cap. XXI.
De cullu religiose et de Sabbato.

I. Constat quidem naturce lumine esse Deum qui in universa Primatum obtinet ac absolutum Dominium, eundemquc bonuni esse ac omnibus beneficum, proindequc too corde, tota anima, totisquc viribus timendum esse et diligendum, laudandum ac invocandum, eique fidendum esse ac serviendum.' At rationem verum Deum colendi acceptabilem ipse instituit, itaque voluntate sua revelata definivit, ut coli non debeat secundum imagiitationes ac inventa hominum, aut snggestiones Satanw, sub specie quavis visibili, aut alia via quaviscutiqae quam scriptura sacra non proscripsit.'

II. Cultus religiosus Deo Pairi Filio et Spiritui sancto, eique soli est exhibendus,' non angclis, non Sanctis, neque alii cuivis creaturm,' nec ipsi Deo quidem post lapsum citra Mcdiatorem, aut quidem per Mediatorem alium quam Jesum Christum.''

III. Supplicationcm cum gratiarum actione, quw est inter parks praxipuas divini cultus," Dcus fieri men;1 and that it may be accepted, it is to be made in the name of the Son,' by the help of his Spirit,3 according to his will,* with understanding, reverence, humility, fervency, faith, love, and perseverance;5 and, if vocal, in a known tongue.*emn fastings,' and thanksgivings upon several' occasions;' which are, in their several times and seasons, to be used in an holy and religious manner.4

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IV. Prayer is to be made for things lawful,' and for all sorts of men living, or that shall live hereafter ;" but not for the dead,' nor for those of whom it may be known that they have sinned the sin unto death.10

V. The reading of the Scriptures with godly fear;" the sound preaching;" and conscionablehearing of the Word, in obedience unto God with understanding, faith, and reverence;13 singing of psalms with grace in the heartas, also, the due administration and worthy receiving of the sacraments instituted by Christ; are all parts of the ordinary religious worship of God:" besides religious oaths,16 vows," sol

iubct ab honiinibus universis;1 qua;, quo Deo grata sit et accepta, est in nomine Filii,' subsidio spiritus ejus,' et secundum ipsius voluntatem,* cum intellectu, reverentia, humilitate,fervore, fide, amove, ac perseverantia offerenda;" et quidem, si vocalis sit, in lingua nota est efferenda.'

IV. Preces pro rebus non nisi Ileitis sunt faciendce,1pro honiinibus autem cuiuscunque generis, vivis scilicet, aut etiam victuris aliquandopro mortuisautemneutiquam;' sedneque pro iis, de quibus constare possit eos peccatum ad mortem perpetrasse.1'

V. Scripturarum lectio cum timore pio;" verbi prcedicatio solida," ejusdemque auditio religiosa ex obedientia erga Deum, cum intellectu, fide et reverentia ;13 Psalmorum cum gratia in corde cantatio," proid etiam Sacramentorum, quce Christus instituit, debita administrate, et participatio digna, sunt divini cultus religiosi partes, et quidem ordinarii." Religiosa insuper juramenta," votaque;:' soknnia je

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VI. Neither prayer, nor any other part of religious worship, is now, under the gospel, either tied unto, or made more acceptable by any place in which it is performed, or towards which it is directed:* but God is to be worshiped every where' in spirit and' truth;' as in private families' daily," and in secret each one by himself," so more solemnly in the public assemblies, which are not carelessly or willfully to be neglected or forsaken, when God, by his Word or providence, calleth thereunto."

VII. As it is of the law of nature, that, in general, a due proportion of time be set apart for the worship of God; so, in his Word, by a positive, moral, and perpetual commandment, binding all men in all ages, he hath particularly appointed one day in seven for a Sabbath, to be kept holy unto him:" which, from the

junta,' solennesquc gratiarum actiones, pro varictate eventuum' suo qtuvque tempore ac opportunity sancte quidetn ac religiose sunt adkibenda.*

VI. Hodie sub evangelio neque preces, nec ulla pars alia rcligiosi culttts ita cuivis alligatur loco in quo prozslctur aut versus quern dirigatur,> ut indc gratior evadat et acctptior; verum ubique Dens cokndus est' in spiritu ac vcritate;" quotidie' quidem inter privatos parittes a

jquavis familia" ut etiam a quolibet seorsim in secreto;" at soknniter magis in conventibus pubUeis, qui eerie quoties eo nos Deus vocat, sen verbo suo seu providentia, non sunt vel ex incuria vel obstinaiionc animi aut negligendi aut deserendi."

VII. Quemadmodum est de lege natura; ut indefinite portio qtuedam temporis idonea divino cultui cekbrando sejuncta sit ac assignata; ita in verbo suo Dens (prmcepto morali, positivo ac perpctuo, homines omnea cujuscunque fucrint seculi obligante) speciatim e septenis quibusque diebus diem unum in Sabbatum designavit, sancte sibi observandum." Quod

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