IV. It is the duty of people [1802] to pray for magistrates, [1803] to honor their persons, [1804] to pay them tribute and other dues, [1805] to obey their lawful commands, and to be subject to their authority, for conscience' sake. [1806] 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: [1807] from which ecclesiastical persons are not exempted; [1808] 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 IV. Debet populus pro Magistratibus preces fundere, [1809] personas eorum honore prosequi, [1810] tributa aliaque eis debita persolvere, [1811] obtemperare licitis eorum mandatis, ac propter conscientiam subjici illorum authoritati; [1812] quæ si justa sit ac legitima, non eam illorum infidelitas, non religio diversa cassam reddit, neque populum liberat a debitæ, illis obedientiæ præstatione, [1813] qua viri quidem Ecclesiastici non eximuntur, [1814] multo minus in ipsos magistratus, intra ditionem suam, ant ex eorum populo quemvis potestatem ullam habet aut jurisdictionem Papa Romanus, minime vero omnium vita illos aut principatu exuendi, si ipse
heretics, or upon any other pretense whatsoever. [1815] scilicet eos hæreticos esse judicaverit, vel etiam alio prætextu quoviscunque. [1816] Chapter XXIV. Cap. XXIV. Of Marriage and Divorce. De Conjugio et Divortio. 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. [1817] I. Conjugium inter unum virum ac foeminam unam contrahi debet; neque viro ulli uxores plures, nec ulli foeminæ ultra unum maritum eodem tempore habere licet. [1818] II. Marriage was ordained for the mutual help of husband and wife; [1819] for the increase of mankind with a legitimate issue, and of the Church with an holy seed; [1820] and for preventing of uncleanness. [1821] II. Conjugium erat institutum, cum propter mariti uxorisque auxilium mutuum, [1822] tum propter humani generis prole legitima, Ecclesiæqeu sancto semine incrementum, [1823] tum vero etiam ad impudicitiam declinandam. [1824] III. It is lawful for all sorts of people to marry who are able with judgment to give their consent. [1825] Yet it is the duty of Christians to marry only in the Lord. [1826] 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. [1827] III. Matrimonio jungi cuivis hominum generi licitum est, qui consensum suum præbere valent cum judicio; [1828] Veruntamen solum in Domino connubia inire debent Christiani; [1829] proindeque quotquot religionem veram reformatamque profitentur, non debent Infidelibus, Papistis, aut aliis quibuscunque idololatris connubio sociari; neque sane debent qui pii sunt impari jugo copulari, conjugium cum illis contrahendo qui aut improbitate vitæ sunt notabiles, aut damnabiles tuentur hæreses. [1830] ;
IV. Marriage ought not to be within the degrees of consanguinity or affinity forbidden in the Word; [1831] 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. [1832] 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. [1833] IV. Connubia intra consanguinitatis affinitatisque gradus in verbo Dei vetitos iniri non est licitum; [1834] neque possunt ejusmodi incesta conjugia quavis aut humana lege, aut consensione partium fieri legitima, adeo ut personis illis ad instar mariti et uxoris liceat unquam cohabitare. [1835] Non licet viro e cognatione uxoris suæ ducere, quam si æque seipsum attingeret sanguine, ducere non liceret; sicuti nec foeminæ licet viro nubere a mariti sui sanguine minus, quam a suo liceret, alieno. [1836] V. Adultery or fornication, committed after a contract, being detected before marriage, giveth just occasion to the innocent party to dissolve that contract. [1837] In the case of adultery after marriage, it is lawful for the innocent party to sue out a divorce, [1838] and after the divorce to marry another, as if the offending party were dead. [1839] V. Adulterium aut scortatio si admittatur post sponsalia, ac ante conjugium detegatur, personæ innocenti justam præbet occasionem contractum illum dissolvendi; [1840] quod si adulterium post conjugium admittatur, licebit parti innocenti divortium lege postulare ac obtinere; [1841] atque quidem post factum divortium conjugio alteri sociari, perinde acsi mortua esset persona illa quæ conjugii fidem violabat. [1842] 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 VI. Quamvis ea sit hominis corruptio ut proclivis sit ad excogitandum argumenta, indebite illos quos Deus connubio junxit dissociandi; nihilominus tamen extra adulterium ac desertionem ita obstinatam, ut cui nullo remedio, nec ab Ecclesia nec a
the Church or civil magistrate, is cause sufficient of dissolving the bond of marriage; [1843] 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. [1844] Magistratu civili subveniri possit, sufficiens causa nulla esse potest conjugii vinculum dissolvendi. [1845] Atque hac quidem in re procedendi ordo publicus et regularis est observandus, nec personæ illæ, quarum jus agitur, sunt suo arbitrio judiciove in causa propria permittendæ. [1846] Chapter XXV. Cap. XXV. Of the Church. De Ecclesia. I. 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 filleth all in all. [1847] I. Catholica sive Universalis Ecclesia ea quæ est invisibilis constat e toto electorum numero, quotquot fuerunt, sunt, aut erunt unquam in unum collecti, sub Christo ejusdem Capite; estque sponsa, corpus ac plenitudo ejus qui implet omnia in omnibus. [1848] 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, [1849] and of [1850] their children; [1851] and is the kingdom of the Lord Jesus Christ, [1852] the house and family of God, [1853] out of which there is no ordinary possibility of salvation. [1854] II. Ecclesia visibilis (quæ etiam sub Evangelio, Catholica est et universalis, non autem unius gentis finibus, ut pridem sub lege, circumscripta) ex iis omnibus constat, undecunque terrarum sint, qui veram religionem profitentur, [1855] una cum eorundem liberis; [1856] estque Regnum Domini Jesu Christi, [1857] Domus et familla Dei, [1858] extra quam quidem ordinarie fieri nequit ut quivis salutem consequatur. [1859]
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. [1860] III. Catholicæ huic Ecclesiæ visibili dedit Christus ministrorum ordinem, oracula, ac instituta Dei ad sanctos usque ad finem mundi in hac vita colligendos simul et perficiendos; in quem finem præsentia sua, spirituque secundum ipsius promissionem, eadem reddit efficacia. [1861] IV. This catholic Church hath been sometimes more, sometimes less visible. [1862] And particular churches, which are members thereof, are more or less pure, according as the doctrine of the gospel is taught and embraced, ordinances administered, and public worship performed more or less purely in them. [1863] IV. Ecclesia hæc Catholica extitit quandoque magis quandoque minus visibilis. [1864] Ecclesiæ autem particulares (quæ sunt illius membra) eo magis minusve puræ sunt, qui majori aut minori cum puritate in iis docetur excipiturque Evangelii doctrina, administrantur divina instituta, cultusque publicus celebratur. [1865] V. The purest churches under heaven are subject both to mixture and error; [1866] and some have so degenerated as to become no churches of Christ, but synagogues of Satan. [1867] Nevertheless, there shall be always a Church on earth to worship God according to his will. [1868] V. Purissimæ omnium quæ in terris sunt Ecclesiæ, cum mixturæ tum etiam errori sunt obnoxiæ, [1869] eousque autem nonnullæ degenerarunt, ut ex Ecclesiis Christi factæ demum sint ipsius Satanæ Synagogæ; [1870] nihilominus tamen nunquam deerit in terris Ecclesiæ, quæ Deum colat secundum ipsius voluntatem. [1871] VI. There is no other head of the Church but the Lord Jesus Christ: [1872] nor can the Pope of Rome, in any VI. Ecclesiæ caput extra unum Dominum Jesum Christum nullum est; [1873] nec ullo sensu caput ejus esse
sense be head thereof; but is that Antichrist, that man of sin and son of perdition, that exalteth himself in the Church against Christ, and all that is called God. [1874] potest Papa Romanus, qui est insignis ille Antichristus, homo ille peccati et perditionis filius; in Ecclesia semet efferens adversus Christum, et supra quicquid dicitur Deus. [1875] Chapter XXVI. Cap. XXVI. Of the Communion of Saints. De Communione Sanctorum. I. All saints that are united to Jesus Christ their head, by his Spirit and by faith, have fellowship with him in his graces, sufferings, death, resurrection, and glory: [1876] and being united to one another in love, they have communion in each other's gifts and graces, [1877] and are obliged to the performance of such duties, public and private, as do conduce to their mutual good, both in the inward and outward man. [1878] I. Sancti omnes, qui capiti suo Jesu Christo per Spiritum ejus ac per fidem uniuntur, gratiarum ejus, perpessionum, mortis, resurrectionis ac gloriæ ejus habent communionem; [1879] atque inde etiam amore conjuncti sibimet invicem mutuam donorum suorum gratiarumque societatem quandam ineunt, [1880] ac ad ejusmodi officia præstanda publica et privata obligantur, quæ ad mutuum eorum bonum conducant, cum quoad internum tum etiam quoad externum hominem. [1881] II. Saints, by profession, are bound to maintain an holy fellowship and communion in the worship of God, and in performing such other spiritual services as tend to their mutual edification; [1882] as also in relieving each other in outward things, according to their several abilities and necessities. II. Qui sanctos sese profitentur, sanctam illi societatem et communionem inire tenentur et conservare, cum in divino cultu, tum alia officia spiritualia præstando, quæ ad mutuam eorum ædificationem conferre possint; [1883] Quin etiam porro sublevando se mutuo in rebus externis, pro ratione cujusque vel facultatum
Which communion, as God offereth opportunity, is to be extended unto all those who, in every place, call upon the name of the Lord Jesus. [1884] vel indigentiæ. Quæ quidem communio, prout opportunitatem Deus obtulerit, est ad eos omnes, qui ubivis locorum Domini Jesu nomen invocant, extendenda. [1885] III. This communion which the saints have with Christ, doth not make them in anywise partakers of the substance of his Godhead, or to be equal with Christ in any respect: either of which to affirm is impious and blasphemous. [1886] Nor doth their communion one with another, as saints, take away or infringe the title or propriety [1887] which each man hath in his goods and possessions. [1888] III. Hæc autem communio qua sancti cum Christo potiuntur, eos substantiæ Deitatis ejus neutiquam reddit participes, nec ullo respectu æquales Christo: Quorum utrumvis affirmare impium est ac blasphemum; [1889] neque sane communio illa, quæ iis secum mutuo quatenus sanctis intercedit; cujusquam ad bona et possessiones suas jus privatum vel tollit vel imminuit. [1890] Chapter XXVII. Cap. XXVII. Of the Sacraments. De Sacramentis. I. Sacraments are holy signs and seals of the covenant of grace, [1891] immediately instituted by God, [1892] to represent Christ and his benefits, and to confirm our interest in him: [1893] as also to put a visible difference between those that belong unto the Church and the rest of the world; [1894] and solemnly to engage them to the service of God in Christ, according to his Word. [1895] I. Sacramenta sunt foederis gratiæ signa sacra et sigilla, [1896] immediate a Deo instituta, [1897] ad Christum ejusque beneficia repræsentandum, ad jus nostrum in illo confirmandum, [1898] prout etiam ad illos qui Ecclesiam spectant a reliquis illis qui sunt e mundo, visibili discrimine separandum, [1899] utque ii solenniter devinciantur ad obedientiam et cultum Deo in Christo juxta verbum ejus exhibendum. [1900] II. There is in every sacrament II. In Sacramento quolibet est inter