partly of worship, prefiguring Christ, his graces, actions, sufferings, and benefits; [1592] and partly holding forth divers instructions of moral duties. [1593] All which ceremonial laws are now abrogated under the New Testament. [1594] continentes; partim de cultu, Christi gratias, actiones, perpessiones ac beneficia præfigurantia; [1595] partim autem de moralibus officiis institutiones varias exhibentia. [1596] Quæ leges ceremoniales omnes hodie sub novo instrumento sunt abrogatæ. [1597] IV. To them also, as a body politic, he gave sundry judicial laws, which expired together with the state of that people, not obliging any other, now, further than the general equity thereof may require. [1598] IV. Iisdem etiam tanquam corpori politico leges multas dedit judiciales, quæ una cum istius populi politeia expirarunt, nullos hodie alios obligantes supra quod generalis et communis earum æquitas postularit. [1599] V. The moral law doth forever bind all, as well justified persons as others, to the obedience thereof; [1600] and that not only in regard of the matter contained in it, but also in respect of the authority of God the Creator who gave it. [1601] Neither doth Christ in the gospel any way dissolve, but much strengthen, this obligation. [1602] V. Lex moralis omnes tam justificatos quam alios quosvis perpetuo ligat ad obedientiam illi exhibendam; [1603] neque id quidem solummodo vi materiæ quæ in illa continetur, verum etiam virtute authoritatis eandem constituentis creatoris Dei; [1604] neque sane hoc ejus vinculum in evangelio ulla ratione dissolvit Christus, verum idem plurimum confirmavit. [1605] VI. Although true believers be not under the law as a covenant of works, to be thereby justified or condemned; [1606] yet is it 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 VI. Quamvis vere fideles non sint sub lege tanquam sub operum foedere, unde aut justificari possint aut condemnari: [1607] est tamen ea illis non minus quam aliis vehementer utilis, ut quæ quum sit vitæ norma, illos voluntatem divinam suumque officium
duty, it directs and binds them to walk accordingly; [1608] discovering also the sinful pollutions of their nature, hearts, and lives; [1609] so as, examining themselves thereby, they may come to further conviction of, humiliation for, and hatred against sin; [1610] together with a clearer sight of the need they have of Christ, and the perfection of his obedience. [1611] It is likewise of use to the regenerate, to restrain their corruptions, in that it forbids sin; [1612] and the threatenings of it serve to show what even their sins deserve, and what afflictions in this life they may expect for them, although freed from the curse thereof threatened in the law. [1613] The promises of it, in like manner, show them God's approbation of obedience, and what blessings they may expect upon the performance thereof; [1614] although not as due to them by the law as a covenant of words: [1615] so as a 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 under the law, and not under grace. [1616] edocendo dirigit simul et obligat ad consentanee ambulandum; [1617] ipsisque patere facit naturæ, cordis, vitæque suæ nefaria inquinamenta: [1618] adeo ut ad illam semet exigentes, cum peccati ulterius convinci, pro eodem humiliari, ac ejusdem odio inflammari possint; [1619] tum vero etiam ut perspicere possint evidentius quam plane necessarius eis Christus, quamque perfecta sit ejusdem obedientia. [1620] Verum ulterius etiam regenitis ea utilis esse possit, in quantum nempe corruptiones eorum peccata prohibendo coërcet, [1621] graviter autem interminando indicat tum quid vel eorum peccata commeruerint, tum etiam quas ea propter in hac vita afflictiones expectare possint, utcunque ab earum maledictione, quam lex minatur, liberentur. [1622] Quinetiam promissiones ejus demonstrant iis obedientia Deo quam accepta sit et approbata; quasque illa præstita benedictiones [1623] (licet non tanquam lege debitas ex operum foedere) [1624] possint illi expectare. Adeo ut quod quis bonum præstet invitante lege, a malo autem abhorreat lege deterritus, nullo prorsus argumento sit, eum sub lege esse, non vero sub gratia constitutum. [1625]
VII. Neither are the forementioned uses of the law contrary to the grace of the gospel, but do sweetly comply with it: [1626] the Spirit of Christ subduing 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. [1627] VII. Neque interim Legis usus isti iam memorati, Evangelii gratiæ adversantur, sed cum eadem conspirant suaviter, [1628] voluntatem humanam ita subjugante ac imbuente Christi Spiritu, ut idem illud præstare valeat spontanee ac alacriter, quod ab illa exigit voluntas Dei in lege sua revelata. [1629] Chapter XX. Cap. XX. Of Christian Liberty, and Liberty of Conscience. De Libertate Christiana deque Libertate Conscientiæ. I. 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, the curse of the moral law; [1630] and in their being delivered from this present evil world, bondage to Satan, and dominion of sin, [1631] from the evil of afflictions, the sting of death, the victory of the grave, and everlasting damnation; [1632] as also in their free access to God, [1633] and their yielding obedience unto him, not out of slavish fear, but a childlike love and [1634] willing mind. [1635] All which were common also to believers under the law; [1636] but under the New Testament the liberty of Christians is further enlarged in I. Libertas quam Christus acquisivit fidelibus sub Evangelio in eo sita est, quod a reatu peccati, ab ira Dei condemnante, a legis Moralis maledictione immunes fiant, [1637] quod a præsenti malo seculo, a dura Satanæ servitute, dominioque peccati: [1638] ab afflictionum malo, ab aculeo mortis, a sepulchri victoria ab æterna denique damnation [1639] liberentur; Quodque libere eis liceat ad Deum accedere: [1640] eique non e metu servile, verum e filiali dilectione, promtoque animo præbere valeant obedientiam. [1641] Atque hæc quidem omnia cum fidelibus sub lege habent communia. [1642] Verum sub Novo Testamento ulterius adhuc se extendit libertas Christiana; in quantum
their freedom from the yoke of the ceremonial law, to which the Jewish Church was subjected; [1643] and in greater boldness of access to the throne of grace, [1644] and in fuller communications of the free Spirit of God, than believers under the law did ordinarily partake of. [1645] nempe Legis ceremonialis jugo, cui subjecta erat Ecclesia Judaica, eximuntur; [1646] majoremque confidentiam ad thronum gratiæ accedendi, [1647] sed et effusiorem gratuiti Spiritus Dei communicationem sunt consecuti, quam ordinarie sub Lege fideles participarunt. [1648] II. God alone is Lord of the conscience, [1649] 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. [1650] So that to believe such doctrines, or to obey such commands [1651] out of conscience, is to betray true liberty of conscience; [1652] and the requiring of [1653] an implicit faith, and an absolute and blind obedience, is to destroy liberty of conscience, and reason also. [1654] II. Deus solus Dominus est conscientiæ, [1655] quam certe exemit doctrinis et mandatis hominum, ubi aut verbo ejus adversantur, aut in rebus fidei et cultus quicquam ei superaddunt. [1656] Unde qui ejusmodi aut doctrinas credunt, aut mandatis obtemperant, quasi ad id ex conscientia teneantur, veram ii conscientiæ libertatem produnt. [1657] Qui autem vel fidem implicitam, vel obedientiam absolutam cæcamque exigunt, næ illi id agunt, ut cum conscientiæ, tum rationis etiam destruant libertatem. [1658] 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. [1659] III. Qui sub prætextu Christianæ libertatis, cuivis aut cupiditati indulgent aut peccato assuescunt, eo ipso libertatis Christianæ finem corrumpunt; nempe ut e manibus inimicorum nostrorum liberati, Domino in sanctimonia et justitia coram ipso omnibus diebus vitæ nostræ absque metu serviamus. [1660]
IV. And because the power [1661] 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. [1662] 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, [1663] and by the power of the Civil Magistrate. [1664] [1665] IV. Quoniam vero potestates quas Deus ordinavit, et libertas quam acquisivit Christus non in eum finem a Deo destinatæ sunt ut se mutuo perimant, verum ut se sustentent ac conservent invicem; Qui itaque sub libertatis Christianæ prætextu potestati cuivis legitimæ (civilis sit sive Ecclesiastica) aut legitimo ejusdem exercitio contraiverint, ordinationi divinæ resistere censendi sunt, [1666] Quique vel ejusmodi opiniones publicaverint, praxesve defenderint, quæ lumini naturæ, aut religionis Christianæ de fide, de cultu, aut moribus principiis notis, aut pietatis denique vi ac efficaciæ adversantur; vel ejusmodi opiniones praxesve erroneas, quæ aut sua natura aut publicationis defensionisve modo, externæ paci ac eutaxiæ, quas in Ecclesia sua stabilivit Christus, perniciem minitantur; omnino licitum est tum ab iis facti rationem reposcere, tum in eos qua censuris Ecclesiasticis, [1667] qua civilis magistratus potestate animadvertere. [1668]
Chapter XXI. Cap. XXI. Of Religious Worship and the Sabbath-day. De cultu religioso et de Sabbato. I. The light of nature showeth that there is a God, who hath lordship and sovereignty over all; is good, and doeth good unto all; and is therefore to be feared, loved, praised, called upon, trusted in, and served with all the heart, and with all the soul, and with all the might. [1669] But the acceptable way of worshiping the true God is instituted by himself, and so limited to [1670] 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 [1671] or any other way not prescribed in the Holy Scripture. [1672] I. Constat quidem naturæ lumine esse Deum qui in universa Primatum obtinet ac absolutum Dominium, eundemque bonum esse ac omnibus beneficum, proindeque toto corde, tota anima, totisque viribus timendum esse et diligendum, laudandum ac invocandum, eique fidendum esse ac serviendum. [1673] At rationem verum Deum colendi acceptabilem ipse instituit, itaque voluntate sua revelata definivit, ut coli non debeat secundum imaginationes ac inventa hominum, aut suggestiones Satanæ, sub specie quavis visibili, aut alia via quaviscunque quam scriptura sacra non præscripsit. [1674] II. Religious worship is to be given to God, the Father, Son, and Holy Ghost; and to him alone: [1675] not to angels, saints, or any other creature: [1676] and since the fall, not without a Mediator; nor in the mediation of any other but of Christ alone. [1677] II. Cultus religiosus Deo Patri Filio et Spiritui sancto, eique soli est exhibendus, [1678] non angelis, non sanctis, neque alii cuivis creaturæ, [1679] nec ipsi Deo quidem post lapsum citra Mediatorem, aut quidem per Mediatorem alium quam Jesum Christum. [1680] III. Prayer with thanksgiving, being one special part of religious worship, [1681] is by God required of all III. Supplicationem cum gratiarum actione, quæ est inter partes præcipuas divini cultus, [1682] Deus fieri
men; [1683] and that it may be accepted, it is to be made in the name of the Son, [1684] by the help of his Spirit, [1685] according to his will, [1686] with understanding, reverence, humility, fervency, faith, love, and perseverance; [1687] and, if vocal, in a known tongue. [1688] iubet ab hominibus universis; [1689] quæ, quo Deo grata sit et accepta, est in nomine Filii, [1690] subsidio spiritus ejus, [1691] et secundum ipsius voluntatem, [1692] cum intellectu, reverentia, humilitate, fervore, fide, amore, ac perseverantia offerenda; [1693] et quidem, si vocalis sit, in lingua nota est efferenda. [1694] IV. Prayer is to be made for things lawful, [1695] and for all sorts of men living, or that shall live hereafter; [1696] but not for the dead, [1697] nor for those of whom it may be known that they have sinned the sin unto death. [1698] IV. Preces pro rebus non nisi licitis sunt faciendæ, [1699] pro hominibus autem cuiuscunque generis, vivis scilicet, aut etiam victuris aliquando; [1700] pro mortuis autem neutiquam; [1701] sed neque pro iis, de quibus constare possit eos peccatum ad mortem perpetrasse. [1702] V. The reading of the Scriptures with godly fear; [1703] the sound preaching; [1704] and conscionable hearing of the Word, in obedience unto God with understanding, faith, and reverence; [1705] singing of psalms with grace in the heart; [1706] as, also, the dne administration and worthy receiving of the sacraments instituted by Christ; are all parts of the ordinary religious worship of God: [1707] besides religious oaths, [1708] vows, [1709] solemn V. Scripturarum lectio cum timore pio; [1710] verbi prædicatio solida, [1711] ejusdemque auditio religiosa ex obedientia erga Deum, cum intellectu, fide et reverentia; [1712] Psalmorum cum gratia in corde cantatio, [1713] prout etiam Sacramentorum, quæ Christus instituit, debita administratio, et participatio digna, sunt divini cultus reiigiosi partes, et quidem ordinarii. [1714] Religiosa insuper juramenta, [1715] votaque; [1716] solennia jejunia, [1717]