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III. The civil magistrate may III. Magistratui Civili verbi et not assume to himself the adınin- sacramentorum administrationem, istration of the Word and Sacra- aut clavium regni cælorum potestaments, or the power of the keys of tem assumere sibi non est licitum :' the kingdom of heaven :' yet he nihilo tamen minus et jure potest hath authority, and it is his duty to ille, eique incumbit providere ut Ectake order, that unity and peace be clesiæ unitas ac tranquillitas conpreserved in the Church, that the servetur, ut veritas Dei pura et intruth of God be kept pure and en- tegra custodiatur, ut supprimantur tire, that all blasphemies and here- blasphemiæ omnes, hæresesque, ut in sies be suppressed, all corruptions cultu ac disciplina omnes corruptelo and abuses in worship and disci- ac abusus aut præcaveantur aut pline prevented or reformed, and reformentur, omnia denique instiall the ordinances of God duly set- tuta divina, ut rite statuminentur, tled, administered, and observed.' administrentur, observentur.' Quce For the better effecting whereof omnia quo melius præstare possit, he hath power to call synods, to potestatem habet tum Synodos conbe present at them, and to pro- vocandi, tum ut ipsis intersit, provide that whatsoever is transacted spiciatque, ut quicquid in iis tranin them be according to the mind sigatur sit menti divino consentaof God.'


The above section is changed in the American revision, and adapted to the separation of Church and State, as follows:

[III. Civil magistrates may not assume to themselves the administration of the Word and Sacraments (2 Chron. xxvi. 18); or the power of the keys of the kingdom of heaven (Matt. xvi. 19; 1 Cor. iv. 1, 2); or, in the least, interfere in matters of faith (John xviii. 36; Mal. ii. 7; Acts v. 29). Yet as nursing fathers, it is the duty of civil magistrates to protect the Church of our common Lord, without giving the preference to any denomination of Christians above the rest, in such a manner that all ecclesiastical persons whatever

2 Chron. xxvi. 18 with Matt. xviii, 17 and 2 Kings xviii. 4; 1 Chron. xiii. 1-9; 2

xvi, 19; 1 Cor. xii. 28, 29; Eph. iv. 11, Kings xxiii, 1-26; 2 Chron. xxxiv. 33;

12; 1 Cor. iv. 1, 2; Rom. x. 15 ; Heb. v. 4. 2 Chron. xv. 12, 13. Isa. xlix. 23; Psa. cxxii. 9; Ezra vii. 23- 3 2 Chron. xix. 8–11; chaps. xxix. and xxx. ;

28; Lev. xxiv. 16; Deut. xiii, 5, 6, 12; Matt. ii. 4, 5.

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 gooernment 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. xxii. 3; 1 Tim. ii. 1; Rom. xiii. 4).]

IV. It is the duty of people' to IV. Debet populus pro Magistrapray for magistrates,' to honor their tibus preces fundere,' personas copersons,' to pay them tribute and rum honore prosequi,' tributa aliaother dues, to obey their lawful que eis debita persolvere,' obtempecommands, and to be subject to rare licitis eorum mandatis, ac proptheir authority, for conscience ter conscientiam subjici illorum ausake. Infidelity or difference in thoritati ; ' quæ si justa sit ac legireligion doth not make void the tima, non eam illorum infidelitas, magistrate's just and legal anthor- non religio diversa cassam reddit, ity, nor free the people from their neque populum liberat a debitæ illis due obedience to him:o from which obedientiæ præstatione, qua viri quiecclesiastical persons are not ex- dem Ecclesiastici non eximuntur, empted;' much less hath the Pope multo minus in ipsos magistratus, any power or jurisdiction over them intra ditionem suam, aut ex eorum in their dominions, or over any of populo quemvis potestatem ullam their people; and least of all to de habet aut jurisdictionem Papa Roprive them of their dominions or manus, minime vero omnium vita lives, if he shall judge them to be lillos aut principatu exuendi, si ipse

*[Am. ed. reads of the people.] • 1 Tim. ii. 1, 2.

1 Pet. ii, 17. * Rom. xi, 6, 7.

5 Rom. xiii. 5; Tit. i. 3.
• 1 Pet. ii. 13, 14, 16.
? Rom. xiii. 1; 1 Kings ii. 35; Acts XXV.

9-11; 2 Pet. ü. 1, 10, 11; Jude 8-11.

heretics, or upon any other pre- scilicet eos hæreticos esse judicaverit, tense whatsoever.

vel etiam alio prætextu quoviscunque.'


Of Marriage and Divorce.

De Conjugio et Divortio. I. Marriage is to be between one I. Conjugium inter unum virum man and one woman: neither is it ac foeminam unam contrahi debet ; lawful for any man to have more neque viro ulli uxores plures, nec ulli than one wife, nor for any woman fæminæ ultra unum maritum eodem to have more than one husband at tempore habere licet.' the same time.'

II. Marriage was ordained for II. Conjugium erat institutum, cum the mutual help of husband and propter mariti uxorisque auxilium wife;' for the increase of mankind mutuum,' tum propter humani genewith a legitimate issue, and of the ris prole legitima, Ecclesiæqeu sancto Church with an holy seed;* and semine incrementum, tum vero etiam for preventing of uncleanness." ad impudicitiam declinandam."

III. It is lawful for all sorts of III. Matrimonio jungi cuivis hopeople to marry who are able with minum generi licitum est, qui conjudgment to give their consent. sensum suum præbere valent cum Yet it is the duty of Christians to judicio ;Veruntamen solum in marry only in the Lord.” And, Domino connubia inire debent Chritherefore, such as profess the true stiani ; ' proindeque quotquot religireformed religion should not mar- onem veram reformatamque profiry with infidels, Papists, or other tentur, non debent Infidelibus, Paidolaters: neither should such as pistis, aut aliis quibuscunque idoloare godly be unequally yoked, by latris connubio sociari ; neque sane marrying with such as are notori- debent qui pii sunt impari jugo coously wicked in their life, or main- pulari, conjugium cum illis contratain damnable heresies."

hendo qui aut improbitate vitæ sunt notabiles, aut damnabiles tuentur hæreses."

12 Thess. ii. 4; Rev. xiii. 15–17.
Gen. ii. 24; Matt. xix, 5, 6; Prov. ii. 17;

[Am. ed. 1 Cor. vii. 2; Mark x. 6-9].
3 Gen. ii. 18.
* Mal. i. 15.
si Cor. vii. 2, 9.

6 Heb. xiii. 4; 1 Tim. iv. 3; 1 Cor. vii. 36

38; Gen. xxiv. 57, 58. ?1 Cor. vii. 39. 8 Gen. xxxiv. 14; Exod. xxxiv. 16; Deut.

vii. 3, 4; 1 Kings xi. 4; Neh. xiii. 25-27; Mal. ii, 11, 12; 2 Cor. vi. 14.

IV. Marriage onght not to be IV. Connubia intra consanguiniwithin the degrees of consanguin- tatis affinitatisque gradus in verbo ity or affinity forbidden in the Dei vetitos iniri non est licitum ;' Word;' nor can such incestuous neque possunt ejusmodi incesta conmarriages ever be made lawful by jugia quavis aut humana lege, aut any law of man, or consent of par- consensione partium fieri legitima, ties, so as those persons may live adeo ut personis illis ad instar matogether, as man and wife.' The riti et uxoris liceat unquam cohabiman may not marry any of his tare. Non licet viro e cognatione wife's kindred nearer in blood than uxoris suæ ducere, quam si æque sehe may of his own, nor the woman ipsum attingeret sanguine, ducere of her husband's kindred nearer in non liceret ; sicuti nec foeminae licet blood than of her own.'

viro nubere a mariti sui sanguine

minus, quam a suo liceret, alieno.' V. Adultery or fornication, com V. Adulterium aut scortatio si mitted after a contract, being de- admittatur post sponsalia, ac ante tected before marriage, giveth just conjugium detegatur, personæ innooccasion to the innocent party to centi justam præbet occasionem condissolve that contract.* In the tractum illum dissolvendi ; quod si case of adultery after marriage, adulterium post conjugium admittait is lawful for the innocent tur, licebit parti innocenti divortium party to sne out a divorce, and lege postulare ac obtinere ; atque after the dirorce to marry anoth- quidem post factum divortium coner, as if the offending party were jugio alteri sociari, perinde acsi dead.

mortua esset persona illa quæ conju

gii fidem violabat. VI. Although the corruption of VI. Quamvis ea sit hominis corman be such as is apt to study ruptio ut proclivis sit ad excogitanarguments, unduly to put asunder dum argumenta, indebite illos quos those whom God hath joined to- Deus connubio junxit dissociandi ; gether in marriage; yet nothing nihilominus tamen extra adulterium but adultery, or snch willful deser- ac desertionem ita obstinatam, ut cui tion as can no way be remedied by nullo remedio, nec ab Ecclesia nec a

Lev. chap. xviii. ; 1 Cor. v. 1; Amos ii. 7. • Matt. i. 18-20. • Mark vi. 18; Lev. xviii. 24-28. Lev, xx, 19-21.

* Matt. xix. 9; Rom. vii. 2, 3.

s Matt. v.

31, 32.


the Church or civil magistrate, is Magistratu civili subveniri possit, cause sufficient of dissolving the sufficiens causa nulla esse potest conbond of marriage;' wherein a pub- jugii vinculum dissolvendi.' Atque lic and orderly course of proceed- hac quidem in re procedendi ordo ing is to be observed ; and the per- publicus et regularis est observandus, sons concerned in it, not left to nec personæ illæ, quarum jus agitur, their own wills and discretion in sunt suo arbitrio judiciove in causa their own case.'

propria permittendæ.'




Of the Church.

De Ecclesia. I. The catholic or universal I. Catholica sive Universalis EcChurch, which is invisible, consists clesia ea quæ est invisibilis constat e of the whole number of the elect, toto electorum numero, quotquot futhat have been, are, or shall be erunt, sunt, aut erunt unquam in gathered into one, under Christ the unum collecti, sub Christo ejusdem head thereof; and is the spouse, Capite ; estque sponsa, corpus ac the body, the fullness of him that plenitudo ejus qui implet omnia in tilleth all in all.'

omnibus, II. The visible Church, which is II. Ecclesia visibilis (quæ etiam also catholic or universal under the sub Evangelio, Catholica est et unigospel (not confined to one nation versalis, non autem unius gentis fias before under the law) consists of nibus, ut pridem sub lege, circumall those, throughout the world, that scripta) ex iis omnibus constat, unprofess the true religion, and of decunque terrarum sint, qui veram their children ;' and is the king- religionem profitentur,' una cum eodom of the Lord Jesus Christ,' the rundem liberis ;estque Regnum honse and family of God,' out of Domini Jesu Christi,' Domus et fawhich there is no ordinary possi- milia Dei,' extra quam quidem ordibility of salvation."

narie fieri nequit ut quivis salutem consequatur.'


Matt. xix. 8, 9; 1 Cor. vii. 15; Matt. xix. 6. 21; Rom. xi. 16; Gen. iii. 15; xvii. 7; : Deut. xxiv. 1-4; [Am. ed. Ezra x. 3].

[Am. ed. Gal. iii. 7, 9, 14; Rom. iv. • Eph. i. 10, 22, 23; v. 23, 27, 32; Col. i. 18. throughout]. * I Cor. i. 2; xii. 12, 13; Psa. ii. 8; Rev. vii. 'Matt. xiii. 47; Isa. ix. 7. 9; Rom. xv. 9-12.

Eph. ii. 19; iii. 15; [Am. ed. Prov. xxix. S[Am. ed. together with, instead of and of.] 18]. o i Cor. vii. 14; Acts ii. 39; Ezek. xvi. 20, Acts ii. 47.


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