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Tlic American edition here adds the following:
[And it belongeth to the overseers and other milers of the particular churches, by virtue of their office, and the power which Christ hath given them for edification, and not for destruction, to appoint such assemblies (Acts xv.); and to convene together in them, as often as they shall judge it expedient for the good of tits Church (Acts xv. 22, 23,25).]
II. As magistrates may lawfully call a 6ynod of ministers and other fit persons to consult and advise with about matters of religion;' 60, if magistrates be open enemies to the Church, the ministers of Christ, of themselves, by virtue of their office, or they, -with other fit persons, upon delegation from their churches, may meet together in such assemblies.3 *3
III. [II.] It belongeth to synods and councils, ministerially, to determine controversies of faith, and cases of conscience; to set down rules and directions for the better ordering of the public worship of God, and government of his Church; to receive complaints in cases of maladministration, and authoritatively to determine the same: which decrees and determinations, if consonant to the Word of God, are to be received with reverence and submission, not only for their agreement with the Word, but also for
II. Quemadmodum licitum est Magistratibus Synodum Ministrorum aliorumque qui sunt idonei convocare, quibuscum de religionis rebus deliberent ac consultent:1 Ita si Magistratus fuerint Ecclesioz hostes aperti, licebit Christi ministris a seipsis virtute officii, eisve cum aliis idoneis, accepta prius ab Ecclesiis suis delegatione, in istiusmodi conveniens congregari.'
III. Synodorum ct Conciliorum est controversies fidei ct conscientice casus, ministerialiter quidem, determinare; regidas ac prmscripta quo melius publicus Dei adtus ejusquc Ecchsiee regimen ordinentur constituere; Querelas de mala administrations delatas admittere, deque iis authoritative decerncre. Quce quidem decreta et decisiones, modo verba Dei consenserint, cum revercntia sunt ac summissione excipienda; Non quidem solum quod verbo Dei sint consentanea, vcrum etiam gratia potestatis ca constitucntis, ut quce the power whereby they are made, as being an ordinance of God, appointed thereunto in his Word.1
IV. [III.] All synods or councils since the apostles' times, whether general or particular, may err, and many have erred; therefore they are not to be made the rule of faith or practice, but to be used as a help in both."
V. [IV.] Synods and councils are to handle or conclude nothing but that which is ecclesiastical: and are not to intermeddle with civil affairs which concern the commonwealth, unless by way of humble petition in cases extraordinary; or by way of advice for satisfaction of conscience, if they £e thereunto required by the civil magistrate.'
Of the State of Men* after Death, and of the Resurrection of the Dead.
I. The bodies of men, after death, return to dust,and see corruption;' but their souls (which neither die nor sleep), having an immortal subsistence, immediately return to God who gave them.' The souls of the righteous, being then made perfect in holiness, are received into the highest heavens, where they behold
| sit ordinatio Dei id ad in verbo suo designata.1
IV. Synodi omnes sive concilia post Apostolorum tempore/, seu generates sive particulares, crrori sunt obnoxiw, quin tuque paucce erraverunt. Proindeque fidci cud praxeos norma constituendai non sunt, verttm in tttrisque auxilii loco adhibeiida'.'
V. Synodi et Concilia id solum quod Ecclesiam spectat tractare debent et concluderc; ntque civilibus negotiis, qua: rem publicum spectant ingerere se debent, nisi humiliter supplicando in casibus, si qui acciderint, extraordinariis; aut consulendo, quoties id ab eis postulat Magistrate civilis, ncmpe quo conscientiec illius satisfiat.'
De statu hominum post mortem, deque rtsurrectione mortuorum.
I. Hominum corpora jwst mortem ad pulverem rediguntur, et corruptionem vident:> At animai ilterum (quw quidem ncc moricntur nec obdormiunt) ut qua; subsistentiam habent immortalem, ad Deum continuo carum datorem revertuntur' Animee quidem Justor um torn turn perfecte sanctijkatce, cadis supremis acthe face of God in light and glory, waiting for the full redemption of their bodies:1 and the souls of the wicked are cast into hell, where they remain in torments and utter darkness, reserved to the judgment of the great day." Besides these two places for souls separated from their bodies, the Scripture acknowledged none.
II. At the last day, such as are found alive shall not die, but be changed;' and all the dead shall be raised up with the self-same bodies, and none other, although with different qualities, which shall be united again to their souls forever.4
III. The bodies of the unjust shall, by the power of Christ, be raised to dishonor; the bodies of the just, by his Spirit, unto honor, and be made conformable to his own glorious body/
cipiuntur, ubi Dei faciem in lumine ac gloria intuentur, corporum suorum plenam redemtionem expectantes:1 Animce vero improborum conjkiuntur in Gehennam, ubi inter diros cruciatus in tenebris exterioribus conclusce moment, ad judicium magni UUus diet asservatce* Locum autem animabus a corpore solutis extra hoscc duos Scriptura Sacra non agnoscit ullum.
II. Novissimo illo die, qui comperientur in vivis non morientur quidem sed mutabuntur ;3 qui mortui fuerint resuscitabuntur onmes, ipsissimis iis corporibus quibus viventes aliquando fungebanhir, ac non aliis, utut qualitate differ entibus; qua; denuo animabus quwquc suis aitemo conjugio unientur*
III. Injustorum corpora ad dedecus per potentiam Christi suscita~ buntur; justorum autem corpora per spiritum ejus ad honorem, fientque hozc conformia corpori ipsius glorioso.*
Chapter XXXIII. Cap. XXXIII.
Of the Last Judgment. De ultimo judicio.
I. God hath appointed a day I. Diem Deus designavit quo munwherein he will judge the world in dum in justitia judicabit per Jesum righteousness b}7 Jesus Christ,' to Christumcui a Patre data est
whom all power and judgment is given of the Father.1 In which day, not only the apostate angels shall be judged,' but likewise all persons, that have lived upon earth, shall appear before the tribunal of Christ, 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.'
II. 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;' and of his justice in the damnation of the reprobate, who are wicked and disobedient.' For then shall the righteous go into everlasting life, and receive that fullness of joy and refreshing which shall come from the presence of the Lord but the wicked,who know not God,and obey not the gospel of Jesus Christ, shall be cast into eternal torments, and be punished with everlasting destruction from the presence of the Lord, and from the glory of his power.'
III. As Christ would have us to be certainly persuaded that there shall be a day of judgment, both to deter all men from sin, and for the
omnis potestas et judicium.' Quo quidern die non solum judicabuntur Angeli apostattci* verum ctiam mines homines, quotquot uspiam in orbe terrarum aliquando vixerint, coram Christi tribunali comparebunt, ut cogitationum, dictorum, factorumque suorum rationem reddant, recipiantque simul juxta id quod in corpore quisque fecerit, seu bonum fuerit sive malum.'
II. Eo autem consilio Diem hunc prccstituit JDeus, quo nempe misericord ue sum constaret gloria ex cetcrna salute electorum, justitia autem e damnatione reproborum, qui improbi sunt et contumaces. Tunc enim justi introibunt in vitam wternam, recipientque plcnitudinem Mam gaudii ac rrfrigerii, qute a prwsentia Domini vcntura sunt: Impii autem, qui Deum ignorant, quique Evangelic Jesu Christi non morem gerunt, in mternos cruciatus detrudentur, ccternaque perditione punientur a prwsentia Domini et a potential ipsius gloria profligate
III. Quemadnwdum Christus nobis, futurum esse aliquando dicmjudicii, esse velitperstiasissimum; turn quo omncs a peccato absterreantur, greater consolation of the godly in their adversity:1 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 Lord will corne; and may be ever prepared to say, Come, Lord Jesus, come quickly.* Amen.
Charles Hekle, Prolocutor.
turn ob majus piorum solatium in rebus adversis:1 ita sane diem ipsum vult ah hominibus ignorari, quo securitatem omnem carnalcm excuiiant, et nunquam non sint vigilantes (quum qua ltora vcnturus sit Dominus ignorant) utque semper sint parati ad dicendum Vcni Domine Jesu, etiam cito veni.' Amen.