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shall enjoy the full, free, and unquestioned liberty of discharging every part of their sacred functions, without violence or danger (Isa. xlix. 23). And, as Jesus Christ hath appointed a regular government and discipline in his Church, no law of any commonwealth should interfere with, let, or hinder, the due exercise thereof, among the voluntary members of any denomination of Christians, according to their own profession and belief (Psa. cv. 15; Acts xviii. 14-16). It is the duty of civil magistrates to protect the person and good name of all their people, in such an effectual manner as that no person be suffered, either upon pretence of religion or infidelity, to offer any indignity, violence, abuse, or injury to any other person whatsoever: and to take order, that all religious and ecclesiastical assemblies be held without molestation or disturbance (2 Sam. xxiii. 3; 1 Tim. ii. 1; Rom. xiii. 4).]
IV. It is the duty of people1 to pray for magistrates,' to honor their persons,' to pay them tribute and other dues,' to obey their lawful commands, and to be subject to their authority, for conscience' sake.' Infidelity or difference in religion doth not make void the magistrate's just and legal authority, nor free the people from their due obedience to him:' from which ecclesiastical persons are not exempted ;' much less hath the Pope any power or jurisdiction over them in their dominions, or over any of their people; and least of all to deprive them of their dominions or lives, if he shall judge them to be
1 [Am. ed. reads of the people."]
IV. Debet populus pro Magistratibus preces fundere* personas eorum honore prosequi,' tributa aliaque eis debita persolvere,' obtemperare lieitis eorum mandatis, ox propter conscientiam subjici illorttm autlioritati;' qua; si justa sit ac kgitima, non earn iUorum infidelitas, non religio diversa cassam rcddit, neque populum liberat a debita illis obedientitB prwstatione,'qua viri quidem Ecclesiasiici non eximuntur,' multo minus in ipsos magisiratus, intra ditionem suam, aid ex eorum populo quemvis potestatetn ullam hubet aut jurisdictionem Papa Romanus, minime vero omnium vita illos aut principatu exuendi, si ipse
'Rom. xiii. 5; Tit. i. 3.
'Rom. xiii. 1; 1 Rings ii. 35; Acts Sjcv.
heretics, or upon any other pretense whatsoever.1
I. Marriage is to be between one man and one woman: 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.'
II. Marriage was ordained for the mutual help of husband and wife;' for the increase of mankind with a legitimate issue, and of the Church with an holy seed;' and for preventing of uncleanness."
III. It is lawful for all 6orts of people to marry who are able with judgment to give their consent." Yet it is the duty of Christians to marry only in the Lord.7 And, therefore, such as profess the true reformed religion should not marry with infidels, Papists, or other idolaters: neither should such as are godly be unequally yoked, by marrying with such as are notoriously wicked in their life, or maintain damnable heresies."
scilicet eos luvreticos esse judicaverit, vel etiam alio prcetextu quoviscunque.'
I. Conjugium inter unum virum ac fceminam unam contrahi debet; neque viro idli uxores plures, nec tdli fcemincc ultra unum maritum eodem tempore habere licet.1
II. Conjugium erat institutum, cum propter tnariti uxorisque auxilium mutuum' turn propter humani generis prole legitima, Ecclesieeqeu sancto semine incrementum,' turn vero etiam ad impudicitiam declinandam."
III. Matrimonio jungi cuivis hominum generi licitum est, qui consenstim suum prwbere valent cum judicio /' Veruntamen solum in Domino connubia inire debent Christiani;' proindeque quotquot religionetn veram reformatamque profitentur, non debent Infidclibus, Papistis, aut aliis quibuscunque idololatris connubio sociari; neque sane debent qui pii sunt imj)ari jugo copulari, conjugium cum illis contrahendi qui aut improbitate vitce sunt notabiles, aut damnabiles tuentur hmreses*
IV. Marriage ought not to be within the degrees of consanguinity or affinity forbidden in the Word;1 nor can such incestuous marriages ever be made lawful by any law of man, or consent of parties, so as those persons may live
- together, as man and wife.' The man may not marry any of his wife's kindred nearer in blood than he may of his own, nor the woman of her husband's kindred nearer in blood than of her own.'
V. Adultery or fornication, committed after a contract, being detected before marriage, giveth just occasion to the innocent party to dissolve that contract.* In the case of adultery after marriage, it is lawful for the innocent party to 6ne out a divorce,* and after the divorce to marry another, as if the offending party were dead.'
VI. Although the corruption of man be such as is apt to study arguments, unduly to put asunder those whom God hath joined together in marriage; yet nothing but adultery, or such willful desertion as can no way be remedied by
IV. Connubia intra consanguinitatis affinitatisque gradus in verbo Dei vetitos iniri non est licit urn;' neque possunt ejusmodi incesta conjugia quavis aut humana lege, out consensione partium fieri legitima, adeo ut personis illis ad instar mariti et uxoris liceat unquam cohabitareS Non licet viro e cognations uxoris sua ducere, quam si ceque seipsum attingeret sanguine, ditcere non licerct; sicuti nec fceminoz licet viro nubcre a mariti sui sanguine minus, quam a suo liceret, alicno.'
V. Adulterium aut scortatio si admittatur post sponsalia, ac ante conjugium detegalur, persowz innocenti justam prazbet occasionem contractum ilium dissolvendi; * quod si adulterium post conjugium admittatur, licebit parti innocenti divortium lege postulare ac obtinere;' atgue quidem post factum divortium conjugio alteri sociari, perinde acsi mortua esset persona ilia qua conjugii fidem violabat.'
VI. Quamvis ea sit hominis corruptio ut proclivis sit ad excogitandum argumento, indebite illos quos Deus connubio junxit dissociandi; nihilominus tamen extra adulterium ac desertionem ita obstinatam, ut cui nullo remedio, nec ab Ecclcsia nec a the Church or civil magistrate, is cause sufficient of dissolving the hond of marriage;1 wherein a public and orderly course of proceeding is to be observed; and the persons concerned in it, not left to their own wills and discretion in their own case.'
L The catholic or universal Church, which is invisible, consists of the whole 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 fullness of him that tilleth all in all.'
II. The visible Church, which is also catholic or universal under the gospel (not confined to one nation as before under the law) consists of all those, throughout the world, that profess the true religion,4 and of1 their children;' and is the kingdom of the Lord Jesus Christ,' the house and family of God,9 out of which there is no ordinary possibility of salvation."
Magistratu civili subvcniri possit, sufficient causa nulla esse potest conjugii vinculum dissolvendi.' Atque Jmc quidem in re proccdendi ordo publiciis et regularis est observandus, nec personce illee, quarum jus agitur, sunt stto arbitrio judiciove in causa propria permittenda:.%
I. Catholica sive Universalis Ecclesia ea quae est invisibilis constat e toto clectorum nuniero, quotquot fuerunt, sunt, aut erunt unquam in unum collecti, sub Christo ejusdem Capite; estque sponsa, corpus ox plenitudo ejus qui implct omnia in omnibus.'
II. Ecclesia visibilis (quw ctiam sub Evangelio, Catholica est et universalis, non autem tmius gentis finibus, ut pridem sub lege, circumscripta) ex iis omnibus constat, undecunque tcrrarum sint, qui veram religionem profitentur,* una cum corundem liberis;' estque Begnum Domini Jesu Christi,1 Domus et familia Dei,' extra quam quidem ordinarie fieri ncquit ut quivis salutem consequatur.'
III. Unto this catholic visible Church Christ hath given the ministry, oracles, and ordinances of God, for the gathering and perfecting of the saints, in this life, to the end of the world: and doth by his own presence and Spirit, according to his promise, make them effectual thereunto.1
IV. This catholic Church hath been sometimes more, sometimes less visible.' And particular churches, which are members thereof, are more or less pure, according as the doctrine of the go6pel is taught and embraced, ordinances administered, and public worship performed more or less purely in them.*
V. The purest churches under heaven are subject both to mixture and error;4 and some have so degenerated as to become no churches of Christ, but synagogues of Satan.' Nevertheless, there shall be always a Church on earth to worship God according to his will.'
VI. There is no other head of the Church but the Lord Jesus Christ:7 nor can the Pope of Rome, in any
III. Catholkce huic Ecclesice tisibili dedit Christus ministrorum ordinem, oractda, ac institute Dei ad sanctos usque ad finem mundi in hoc vita colligendos simul et perficiendos; in quern finem prcesentia sua, spiriiuque secundum ipsius protnissionem, eadem reddit efficacia.1
IV. Ecclesia hax Catholica extitit quandoque magis quandoque minus visibilis.t Ecclesiec autem particulares (qua sunt iUius membra) eo magis minusve puree sunt, qui majori aut minori cum puritate in iis docetur excipiturque Evangelii doctrina, administrantur divina instituta, cultusque publicus celebratur.'
V. Purissimm omnium quw in terris sunt Ecclesia;, cum mixtura turn etiam crrori sunt obnoxiw,' eousque autem nonnullm degenerarunt, ut ex Ecclesiis Christi factce demum sint ij)sius Satanm Synagogai;1 nihilominus tamen nunquam deerit in terris Ecclesue, quce Deum colat secundum ipsius voluntatem.'
VI. Ecclesice caput extra unum Dominum Jesum Christum nullum est; * nec uUo sensu caput ejus esse