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III. They, who upon pretence of Christian liberty shall oppose any lawful power, or the lawful exercises of it, resist the ordinance of God, 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, and by the power of the civil magistrate; yet in such differences about the doctrines of the gospel, or ways of the worship of God, as may befall men exercising a good conscience, manifesting it in their conversation, and holding the foundation, and duly observing the rules of peace and order, there is no warrant for the magistrate to abridge them of their liberty.
IV. It is the duty of people 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 magistrates' 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 heretics, or upon any other pretence whatsoever.
Of Marriage. MARRIAGE is to be between one man and one woman : neither is it lawsul 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 sorts of people to marry, who are able with judgment to give their consent. Yet it is the duty of Christians to marry in the Lord, 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 such as are wicked in their life, or maintain damnable heresy.
IV. Marriage ought not to be within the degrees of consanguinity or affinity forbidden in the word, 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.
Of the Church. 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 fulness of him that filleth all in all.
II. The whole body of men throughout the world, professing the faith of the gospel, and obedience unto God by Christ according unto it, not destroying their own profession by any errors everting the foundation, or unholiness of conversation, they and their children with them are, and may be called the visible Catholic church of Christ, although as such it is not intrusted with any officers to rule or govern over the whole body.
III. The purest churches under heaven are subject both to mixture and error, and some have so degenerated as to become no churches of Christ, but synagogues of satan : nevertheless Christ always hath had, and ever shall have a visible kingdom in this world, to the end thereof, of such as believe in him, and make profession of his name.
IV. There is no other head of the church but the Lord Jesus Christ, nor can the Pope of Rome in any 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, whom the Lord shall destroy with the brightness of his coming.
V. As the Lord in his care and love towards his church, hath in his infinite wise providence, exercised it with great variety in all ages for the good of them that love him, and his own glory; so according to his promise, we expect that in the latter days, antichrist being destroyed, the Jews called, and the adversaries of the kingdom of his dear Son broken, the churches of Christ being enlarged and edified, through a free and plentiful communication of light and grace, shall enjoy in this world a more quiet, peaceable and glorious condition, than they have enjoyed.
Of the Communion of Saints. All Saints that are united to Jesus Christ their head by his Spirit and faith, although they are not made thereby one person with him, have fellowship in his graces, sufferings, death, resurrection and glory : and being united to one another in love, they have communion in each others gifts and graces, 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.
II. All Saints 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 : as also in relieving each other in outward things, according to their several abilities and necessities : which communion, though especially to be exercised by them in the relations wherein they stand, whether in families or churches, yet as God offereth opportunity, is to be extended unto all those who in every place call upon the name of the Lord Jesus.
or the Sacraments.
SACRAMENTS are holy signs and seals of the covenant of grace, immediately instituted by Christ, to represent him and his benefits, and to confirm our interest in him, and solemnly to engage us to the service of God, in Christ, according to his word.
II. There is in every sacrament a spiritual relation, or sacramental union between the sign and the thing signified; whence it comes to pass, that the names and effects of the one are attributed to the other.
III. The grace which is exhibited in or by the sacraments rightly used, is not conferred by any power in them, neither doth the efficacy of a sacrament depend upon the piety or intention of him that doth administer it, but upon the work of the Spirit, and the word of institution, which contains together with a precept authorizing the use thereof, a promise of benefit to worthy receivers.
IV. There be only two sacraments ordained by Christ our Lord in the gospel, that is to say, baptism and the Lord's supper ; neither of which may be dispensed by any but by a minister of the word lawfully called.
V. The sacraments of the Old Testament, in regard of the spiritual things thereby signified and exhibited, were for substance the same with those of the New.
Of Baptism. Baptism is a sacrament of the New Testament, ordained by Jesus Christ, to be unto the party baptized a sign and seal of the covenant of grace, of his ingrafting into Christ, of regeneration, of remission of sins, and of his giving up unto God through Jesus Christ, to walk in newness of life ; which ordinance is by Christ's own appointment to be continued in his church, until the end of the world.
II. The outward element to be used in this ordinançe is water, wherewith the party is to be baptized in the name of the Father, and of the Son, and of the Holy Ghost, by a minister of the gospel lawfully called thereunto.
III. Dipping of the person into the water is not necessary, but baptism is rightly administered by pouring or sprinkling water upon the person.