The Westminster Confession of Faith. A.D. 1647 (part 1 of 4)

Confessio Fidei Westmonasteriensis.

[The English text is taken from the second edition which appeared under the title, 'The Humble | Advice | of the | Assembly | of | Divines, | now by Authority of Parliament | sitting at Westminster, | concerning | a Confession of Faith: | with the Quotations and Texts of | Scripture annexed. Presented by them lately to both Houses of Parliament. | Printed at London; | and | reprinted at Edinburgh by Evan Tyler, Printer to | the Kings most Excellent Majestie. 1647.' The spelling and punctuation are conformed to modern usage.

The changes of the American revision, which occur chiefly in Ch. XXIII., relating to the Civil Magistrate, and in Ch. XXXI., relating to Synods and Councils, are inserted in their proper places, and marked by italics. Minor changes are indicated in footnotes.

The Latin translation of the Westminster Confession and Catechisms by G. D. (see Preface) appeared first at Cambridge, 1656 (also 1659); at Edinburgh, 1694, etc.; and at Glasgow, 1660), under the title, 'Confessio Fidei | in Conventu theologorum authoritate | Parliamenti Anglicani indicto | Elaborata; | eidem Parliamento postmodum | Exhibita; | Quin et ab eodem, deindeque ab Ecclesia Scoticana | Cognita et Approbata; | und cum | Catechismo | duplici, Majori, Minorique; | E Sermone Anglicano summa cum fide | in Litinum versa. Cantabrigiæ: excudebat Johannes Field, celeberrimæ Academiæ typographus.']

Confession of Faith. Confessio Fidei. Chapter I. Cap. I. Of the Holy Scripture. De Scriptura Sacrosancta. I. Although the light of nature, and the works of creation and providence, do so far manifest the goodness, wisdom, and power of God, as to leave men inexcusable;⁸⁴⁶ yet are they not sufficient to give that knowledge of God, and of his will, which is necessary unto salvation;⁸⁴⁷ therefore it pleased the Lord, at sundry times, and in divers manners, to reveal himself, and to declare that his will unto his Church;⁸⁴⁸ and afterwards, for the better preserving and propagating of the truth, and for the more sure establishment and comfort of the Church against the corruption of the flesh, and the malice I. Quanquam naturæ lumen, operaque Dei cum Creationis tum Providentiæ, bonitatem ejus, sapientiam, potentiamque eo usque manifestant, ut homines vel inde reddantur inexcusabiles:⁸⁴⁹ eam tamen Dei, voluntatisque divinæ cognitionem, quæ porro est ad salutem necessaria, nequeunt nobis ingenerare.⁸⁵⁰ Quocirca Domino complacitum est, variis quidem modis vicibusque Ecclesiæ suæ semetipsum revelare, suamque hanc voluntatem patefacere;⁸⁵¹ sed et eandem omnem postea literis consignare, quo et veritati suæ tam conservandæ quam propagandæ melius consuleret, nec Ecclesia sua contra carnis corruptelam, contra malitiam mundi

of Satan and of the world, to commit the same wholly unto writing;⁸⁵² which maketh the holy Scripture to be most necessary;⁸⁵³ those former ways of God's revealing his will unto his people being now ceased.⁸⁵⁴ Satanæque, præsidio foret ac solatio destituta.⁸⁵⁵ Unde factum est, ut, postquam pristini illi modi, quibus olim populo suo Deus voluntatem suam revelabat, jam desiverint,⁸⁵⁶ Scriptura Sacra sit maxime necessaria.⁸⁵⁷ II. Under the name of holy Scripture, or the Word of God written, are now contained all the Books of the Old and New Testament, which are these: II. Sacræ Scripturæ, nomine, seu Verbi Dei scripti continentur hodie omnes illi libri tam Veteris quam Novi Instrumenti,⁸⁵⁸ nempe quorum inferius subsequuntur nomina.

Of the Old Testament. Veteris Testamenti. Genesis. Ecclesiastes. Genesis. Ecclesiastes. Exodus. The Song of Songs. Exodus. Canticum Canticorum. Leviticus. Isaiah. Leviticus. Isaias. Numbers. Jeremiah. Numeri. Jeremias. Deuteronomy. Lamentations. Deuteronomium. Lamentationes. Joshua. Ezekiel. Josua. Ezechiel. Judges. Daniel. Judices. Daniel. Ruth. Hosea. Ruth. Hosea. I. Samuel. Joel. Samuelis 1. Joel. II. Samuel. Amos. Samuelis 2. Amos. I. Kings. Obadiah. Regum 1. Obadias. II. Kings. Jonah. Regum 2. Jonas. I. Chronicles. Micah. Chronicorum 1. Micheas. II. Chronicles. Nahum. Chronicorum 2. Nahum. Ezra. Habakkuk. Ezra. Habucuc. Nehemiah. Zephaniah. Nehemias. Zephanias. Esther. Haggai. Esther. Haggæus. Job. Zechariah. Job. Zacharias. Psalms. Malachi. Psalmi. Malachias. Proverbs. Proverbia. Of the New Testament. Novi autem. The Gospels according to Evangelium secundem Matthew, Luke, Matthæum, Lucam, Mark, John. Marcum, Johannem.

The Acts of the To Timothy II. Acta apostolorum. Apostles. To Titus. Titum. Paul's Epistles to the To Philemon. Pauli espistolæ ad Philemonem. Romans. The Epistle to the Romanos. Epist. ad Hebræos. Corinthians I. Hebrews. Corinthios I. II. Corinthians II. The Epistle of James. Jacobi Epistola. Galatians. The First and Second Galatas. Petri Epist. I. II. Ephesians. Epistles of Peter. Ephesios. Philippians. The First, Second, and Philippenses. Johan. Epist. I. II. Colossians. Third Epistles of Collossenses. III. Thessalonians I. John. Thessalonicens I. II. Thessalonians II. The Epistle of Jude. Judæ Epistola. To Timothy I. The Revelation. Timotheum I. II. Apocalypsis.

All which are given by inspiration of God, to be the rule of faith and life.⁸⁵⁹ Qui omnes divina inspiratione dati sunt in Fidei vitæque regulam.⁸⁶⁰ III. The books commonly called Apocrypha, not being of divine inspiration, are no part of the Canon of the Scripture; and therefore are of no authority in the Church of God, nor to be any otherwise approved, or made use of, than other human writings.⁸⁶¹ III. Libri Apocryphi, vulgo dicti, quum non fuerint divinitus inspirati, Canonem Scripturæ nullatenus constituunt; proindeque nullam aliam authoritatem obtinere debent in Ecclesia Dei, nec aliter quam alia humana scripta, sunt aut approbandi aut adhibendi.⁸⁶² IV. The authority of the holy Scripture, for which it ought to be believed and obeyed, dependeth not upon the testimony of any man or church, but wholly upon God (who is truth itself), the Author thereof; and therefore it is to be received, because it is the Word of God.⁸⁶³ IV. Authoritas Scripturæ sacræ propter quam ei debetur fides et observantia, non ab ullius aut hominis aut Ecclesiæ pendet testimonio, sed a solo ejus authore Deo, qui est ipsa veritas: eoque est a nobis recipienda, quoniam est Verbum Dei.⁸⁶⁴ V. We may be moved and induced by the testimony of the V. Testimonium Ecclesiæ efficere quidem potest ut de Scriptura sacra

Church to an high and reverent esteem of⁸⁶⁵ the holy Scripture;⁸⁶⁶ and the heavenliness of the matter, the efficacy of the doctrine, the majesty of the style, the consent of all the parts, the scope of the whole (which is to give all glory to God), the full discovery it makes of the only way of man's salvation, the many other incomparable excellencies, and the entire perfection thereof, are arguments whereby it doth abundantly evidence itself to be the Word of God; yet, notwithstanding, our full persuasion and assurance of the infallible truth, and divine authority thereof, is from the inward work of the Holy Spirit, bearing witness by and with the Word in our hearts.⁸⁶⁷ quam honorifice sentiamus;⁸⁶⁸ materies insuper ejus coelestis, doctrinæ vis et efficacia, styli majestas, partium omnium consensus, totiusque scopus (ut Deo nempe omnis gloria tribuatur), plena denique quam exhibet unicæ ad salutem viæ commonstratio, præter alias ejus virtutes incomparabiles, et perfectionem summam, argumenta sunt quibus abunde se Verbum Dei et luculenter probat; nihilominus tamen plena persuasio et certitudo de ejus tam infallibili veritate, quam authoritate divina non aliunde nascitur quam ab interna operatione Spiritus Sancti, per verbum et cum verbo ipso in cordibus nostris testificantis.⁸⁶⁹ VI. The whole counsel of God, concerning all things necessary for his own glory, man's salvation, faith, and life, is either expressly set down in Scripture, or by good and necessary consequence may be deduced from Scripture: unto which nothing at any time is to be added, whether by new revelations of the Spirit, or traditions of men.⁸⁷⁰ Nevertheless we acknowledge the inward illumination of the Spirit of God to be necessary for the saving VI. Consilium Dei universum de omnibus quæ ad suam ipsius gloriam, quæque ad hominum salutem, fidem, vitamque sunt necessaria, aut expresse in Scriptura continetur, aut consequentia bona et necessaria derivari potest a Scriptura; cui nihil deinceps addendum est, seu novis a spiritu revelationibus, sive traditionibus hominum.⁸⁷¹ Internam nihilominus illuminationem Spiritus Dei ad salutarem eorum perceptionem, quæ in Verbo Dei

understanding of such things as are revealed in the Word;⁸⁷² and that there are some circumstances concerning the worship of God, and government of the Church, common to human actions and societies, which are to be ordered by the light of nature and Christian prudence, according to the general rules of the Word, which are always to be observed.⁸⁷³ revelantur, agnoscimus esse necessariam:⁸⁷⁴ quin etiam nonnullas esse circumstantias cultum Dei spectantes et Ecclesiæ regimen, iis cum humanis actionibus et societatibus communes, quæ naturali lumine ac prudentia Christiana secundum generales verbi regulas (perpetuo quidem illas observandas) sunt regulandæ.⁸⁷⁵ VII. All things in Scripture are not alike plain in themselves, nor alike clear unto all;⁸⁷⁶ yet those things which are necessary to be known, believed, and observed, for salvation, are so clearly propounded and opened in some place of Scripture or other, that not only the learned, but the unlearned, in a due use of the ordinary means, may attain unto a sufficient understanding of them.⁸⁷⁷ VII. Quæ in Scriptura continentur non sunt omnia æque aut in se perspicua, aut omnibus hominibus evidentia,⁸⁷⁸ ea tamen omnia quæ ad salutem necessaria sunt cognitu, creditu, observatu, adeo perspicue, alicubi saltem in Scriptura, proponuntur et explicantur, ut eorum non docti solum, verum indocti etiam ordinariorum debito usu mediorum, sufficientem assequi possint intelligentiam.⁸⁷⁹ VIII. The Old Testament in Hebrew (which was the native language of the people of God of old), and the New Testament in Greek (which at the time of the writing of it was most generally known to the nations), being immediately inspired by God, and by his singular care and providence kept pure in all ages, are therefore authentical;⁸⁸⁰ so as in all controversies VIII. Instrumentum Vetus Hebræa lingua (antiqua Dei populo nempe vernacula) Novum autem Græca (ut quæ apud Gentes maxime omnium tunc temporis, quum scriberetur illud, obtinuerat), immediate a Deo inspirata, ejusque cura et Providentia singulari per omnia huc usque secula pura et intaminata custodita, ea propter sunt authentica.⁸⁸¹ Adeo sane ut ad

of religion the Church is finally to appeal unto them.⁸⁸² But because these original tongues are not known to all the people of God who have right unto, and interest in the Scriptures, and are commanded, in the fear of God, to read and search them,⁸⁸³ therefore they are to be translated into the vulgar language of every nation unto which they come,⁸⁸⁴ that the Word of God dwelling plentifully in all, they may worship him in an acceptable manner,⁸⁸⁵ and, through patience and comfort of the Scriptures, may have hope.⁸⁸⁶ illa ultimo in omnibus de religione controversiis Ecclesia debeat appellare.⁸⁸⁷ Quoniam autem Originales istæ linguæ non sunt toti Dei populo intellectæ (Quorum tamen et jus est ut scripturas habeant, et interest plurimum, quique eas in timore Dei legere jubentur et perscrutari)⁸⁸⁸ proinde sunt in vulgarem cujusque Gentis, ad quam pervenerint linguam transferendæ,⁸⁸⁹ ut omnes, verbo Dei opulenter in ipsis habitante, Deum grato acceptoque modo colant,⁸⁹⁰ et per patientiam ac consolationem Scripturarum spem habeant.⁸⁹¹ IX. The infallible rule of interpretation of Scripture is the Scripture itself; and therefore, when there is a question about the true and full sense of any Scripture (which is not manifold, but one), it must⁸⁹² be searched and known by other places that speak more clearly.⁸⁹³ IX. Infallibilis Scripturam interpretandi regula est Scriptura ipsa. Quoties igitur cunque oritur quæstio de. vero plenoque Scripturæ cujusvis sensu (unicus ille est non multiplex), ex aliis locis, qui apertius loquuntur, est indagandus et cognoscendus.⁸⁹⁴ X. The Supreme Judge, by which all controversies of religion are to be determined, and all decrees of councils, opinions of ancient writers, doctrines of men, and private spirits, are to be examined, and in whose sentence we are to rest, can X. Supremus judex, a quo omnes de religione controversiæ sunt determinandæ, omnia Conciliorum decreta, opiniones Scriptorum Veterum, doctrinæ denique hominum, et privati quicunque Spiritus sunt examinandi, cujusque sententia tenemur

be no other but the Holy Spirit speaking in the Scripture.⁸⁹⁵ nemur acquiescere, nullus alius esse potest, præter Spiritum Sanctum in Scriptura pronunciantem.⁸⁹⁶ Chapter II. Cap. II. Of God, and of the Holy Trinity. De Deo et Sacro-sancta Trinitate. I. There is but one only⁸⁹⁷ living and true God,⁸⁹⁸ who is infinite in being and perfection,⁸⁹⁹ a most pure spirit,⁹⁰⁰ invisible,⁹⁰¹ without body, parts,⁹⁰² or passions,⁹⁰³ immutable,⁹⁰⁴ immense,⁹⁰⁵ eternal,⁹⁰⁶ incomprehensible,⁹⁰⁷ almighty,⁹⁰⁸ most wise,⁹⁰⁹ most holy,⁹¹⁰ most free,⁹¹¹ most absolute,⁹¹² working all things according to the counsel of his own immutable and most righteous will,⁹¹³ for his own glory;⁹¹⁴ most loving,⁹¹⁵ gracious, merciful, longsuffering, abundant in goodness and truth, forgiving iniquity, transgression, and sin;⁹¹⁶ the rewarder of them that diligently seek him;⁹¹⁷ and withal most just and terrible in his judgments;⁹¹⁸ I. Unus est unicusque,⁹¹⁹ vivens ille et verus Deus:⁹²⁰ qui idem est essentia et perfectione infinitus,⁹²¹ Spiritus purissimus,⁹²² invisibilis,⁹²³ sine corpore, sine partibus,⁹²⁴ sine passionibus,⁹²⁵ immutabilis,⁹²⁶ immensus,⁹²⁷ æternus,⁹²⁸ incomprehensibilis,⁹²⁹ omnipotens,⁹³⁰ summe sapiens,⁹³¹ summe sanctus,⁹³² liberrimus,⁹³³ maxime absolutus;⁹³⁴ operans omnia secundum consilium immutabilis suæ ac justissimæ voluntatis,⁹³⁵ ad suam ipsius gloriam;⁹³⁶ idemque summa benignitate,⁹³⁷ gratia, misericordia, et longanimitate; bonitate abundans et veritate; condonans iniquitatem, transgressionem et peccatum;⁹³⁸ studiose quærentium ipsum remunerator;⁹³⁹ sed et in judiciis suis justissimus idem ac tremendus maxime;⁹⁴⁰

hating all sin,⁹⁴¹ and who will by no means clear the guilty. .⁹⁴² peccatum omne perosus,⁹⁴³ et qui sontem nullo unquam absolvet modo.⁹⁴⁴ II. God hath all life,⁹⁴⁵ glory,⁹⁴⁶ goodness,⁹⁴⁷ blessedness,⁹⁴⁸ in and of himself; and is alone in and unto himself allsufficient, not standing in need of any creatures which he hath made,⁹⁴⁹ nor deriving any glory from them,⁹⁵⁰ but only manifesting his own glory in, by, unto, and upon them: he is the alone foundation of all being, of whom, through whom, and to whom are all things;⁹⁵¹ and hath most sovereign dominion over them, to do by them, for them, or upon them whatsoever himself pleaseth.⁹⁵² In his sight all things are open and manifest;⁹⁵³ his knowledge is infinite, infallible, and independent upon the creature;⁹⁵⁴ so as nothing is to him contingent or uncertain.⁹⁵⁵ He is most holy in all his counsels, in all his works, and in all his commands.⁹⁵⁶ To him is due from angels and men, and every other creature, whatsoever worship, service, or obedience, he is pleased to require of them.⁹⁵⁷ II. Omnem vitam,⁹⁵⁸ omnem gloriam,⁹⁵⁹ bonitatem,⁹⁶⁰ beatitudinemque⁹⁶¹ omnem in sese habet et a seipso Deus; qui solus in se sibique est ad omnia sufficiens; creaturarum, quas ipse condidit, nullius egens,⁹⁶² nec gloriam ab eis derivans ullam,⁹⁶³ verum in iis, per eas, iis ipsis, ac super eas propriam ipsius gloriam tantummodo manifestans. Is omnis entitatis fans est unicus, a quo, per quem et ad quem omnia;⁹⁶⁴ summumque in ea dominium habet, ac per illa, pro illis, in illa pro suo arbitrio quidlibet agendi potestatem.⁹⁶⁵ In conspectu ejus aperta sunt omnia ac manifesta;⁹⁶⁶ scientia ejus infinita est, infallibilis, atque a creatura independens,⁹⁶⁷ adeo ut illi contingens incertumve nihil sit;⁹⁶⁸ in omnibus ejus consiliis, operibus et mandatis est sanctissimus.⁹⁶⁹ Quicquid cultus, quicquid officii, quicquid obsequii ab Angelis illi, ab hominibus, aut a quavis creatura exigere placet, id illi omne jure optimo debetur.⁹⁷⁰ III. In the unity of the Godhead III. In Deitatis unitate personæ

head there be three persons, of one substance, power, and eternity: God the Father, God the Son, and God the Holy Ghost.⁹⁷¹ The Father is of none, neither begotten nor proceeding; the Son is eternally begotten of the Father;⁹⁷² the Holy Ghost eternally proceeding from the Father and the Son.⁹⁷³ tres sunt unius ejusdemque essentiæ, potential ac æternitatis; Deus Pater, Deus Filius, ac Deus Spiritus Sanctus.⁹⁷⁴ Pater quidem a nullo est, nec genitus nempe nec procedens: Filius autem a Patre est æterne genitus:⁹⁷⁵ Spiritus autem Sanctus æterne procedens a Patre Filioque.⁹⁷⁶ Chapter III. Cap. III. Of God's Eternal Decree.⁹⁷⁷ De æterno Dei Decreto. I. God from all eternity did, by the most wise and holy counsel of his own will, freely and unchangeably ordain whatsoever comes to pass;⁹⁷⁸ yet so as thereby neither is God the author of sin,⁹⁷⁹ nor is violence offered to the will of the creatures, nor is the liberty or contingency of second causes taken away, but rather established.⁹⁸⁰ I. Deus, e sapientissimo sanctissimoque consilio voluntatis suæ, libere ac immutabiliter, quicquid unquam evenit, ab omni æterno ordinavit;⁹⁸¹ ita tamen, id inde nec author peccati evadat Deus,⁹⁸² nec voluntati creaturarum sit vis illata, neque libertas aut contingentia causarum secundarum ablata sit, verum potius stabilita.⁹⁸³ II. Although God knows whatsoever may or can come to pass upon all supposed conditions,⁹⁸⁴ yet hath he not decreed any thing because he foresaw it as future, or as that which would come to pass upon such conditions.⁹⁸⁵ II. Quamvis omnia cognoscat Deus, quæ suppositis quibusvis conditionibus sunt eventu possibilia;⁹⁸⁶ non tamen ideo quicquam decrevit quoniam illud præviderat aut futurum, aut positis talibus conditionibus eventurum.⁹⁸⁷ III. By the decree of God, for the manifestation of his glory, III. Deus, quo gloriam suam manifestaret, nonnullos hominum

some men and angels⁹⁸⁸ are predestinated unto everlasting life, and others foreordained to everlasting death.⁹⁸⁹ ac Angelorum⁹⁹⁰ decreto suo ad æternam vitam prædestinavit, alios autem ad mortem æternam præordinavit.⁹⁹¹ IV. These angels and men, thus predestinated and foreordained, are particularly and unchangeably designed; and their number is so certain and definite that it can not be either increased or diminished.⁹⁹² IV. prædestinati illi et præordinati homines Angelique, particulariter sunt ac immutabiliter designati, certusque illorum est ac definitus numerus, adeo ut nec augeri possit nec imminui.⁹⁹³ V. Those of mankind that are predestinated unto life, God, before the foundation of the world was laid, according to his eternal and immutable purpose, and the secret counsel and good pleasure of his will, hath chosen in Christ, unto everlasting glory,⁹⁹⁴ out of his mere free grace and love, without any foresight of faith or good works, or perseverance in either of them, or any other thing in the creature, as conditions, or causes moving him thereunto;⁹⁹⁵ and all to the praise of his glorious grace.⁹⁹⁶ V. Qui ex humano genere sunt ad vitam prædestinati, illos Deus ante jacta mundi fundamenta, secundum æternum suum ac immutabile propositum, secretumque voluntatis suæ consilium et beneplacitum, elegit in Christo ad æternam gloriam,⁹⁹⁷ idque ex amore suo et gratia mere gratuita; nec fide, nec bonis operibus, nec in his illave perseverantia, sed neque ulla alia re in creatura, prævisis, ipsum tanquam causis aut conditionibus ad id moventibus;⁹⁹⁸ quo totum nempe in laudem cederet gloriosæ suæ gratiæ.⁹⁹⁹ VI. As God hath appointed the elect unto glory, so hath he, by the eternal and most free purpose of his will, foreordained all the means thereunto.¹⁰⁰⁰ Wherefore they who are elected, being fallen in VI. Quemadmodum autem Deus electos ad gloriam destinavit, sic omnia etiam quibus illam consequantur media præordinavit, voluntatis suæ proposito æterno simul et liberrimo.¹⁰⁰¹ Quapropter electi, postquam

Adam, are redeemed by Christ,¹⁰⁰² are effectually called unto faith in Christ by his Spirit working in due season; are justified, adopted, sanctified,¹⁰⁰³ and kept by his power through faith unto salvation.¹⁰⁰⁴ Neither are any other redeemed by Christ, effectually called, justified, adopted, sanctified, and saved, but the elect only.¹⁰⁰⁵ lapsi essent in Adamo, a Christo sunt redempti;¹⁰⁰⁶ per Spiritum ejus opportuno tempore operantem, ad fidem in Christum vocantur efficaciter; justificantur, sanctificantur,¹⁰⁰⁷ et potentia ipsius per fidem custodiuntur ad salutem.¹⁰⁰⁸ Nec alii quivis a Christo redimuntur, vocantur efficaciter justificantur, adoptantur, sanctificantur et salvantur, præter electos solos.¹⁰⁰⁹

VII. The rest of mankind God was pleased, according to the unsearchable counsel of his own will, whereby he extendeth or withholdeth mercy as he pleaseth, for the glory of his sovereign power over his creatures, to pass by, and to ordain them to dishonor and wrath for their sin, to the praise of his glorious justice.¹⁰¹⁰

VII. Reliquos humani generis Deo placuit secundum consilium voluntatis suæ inscrutabile {quo misericordiam pro libitu exhibet abstinetve) in gloriam supremæ suæ in creaturas potestatis, præterire; eosque ordinare ad ignominiam et iram pro peccatis suis, ad laudem justitiæ suæ gloriosæ.¹⁰¹¹

VIII. The doctrine of this high mystery of predestination is to be handled with special prudence and care,¹⁰¹² that men attending the will of God revealed in his Word, and yielding obedience thereunto, may, from the certainty of their effectual vocation, be assured of their eternal election.¹⁰¹³ So shall this doctrine afford matter of praise, reverence, and admiration of God;¹⁰¹⁴ and of humility, diligence, and abundant consolation

VIII. Doctrina de sublimi hoc prædestinationis mysterio non sine summa cura et prudentia tractari debet,¹⁰¹⁵ quo nimirum homines, dum voluntati Dei in verbo ejus revelatæ advertant animos, eique debitam exhibeant obedientiam, de efficaci sua vocatione certiores facti, ad æternæ suæ electionis assurgere possint certitudinem.¹⁰¹⁶ Ita demum suppeditabit hæc doctrina laudandi, reverendi, admirandique Deum argumentum,¹⁰¹⁷ quin etiam humilitatis,

to all that sincerely obey the gospel.¹⁰¹⁸ diligentiæ et consolationis copiosæ omnibus sincere obedientibus evangelio.¹⁰¹⁹ Chapter IV. Cap. IV. Of Creation. De Creatione. I. It pleased God the Father, Son, and Holy Ghost,¹⁰²⁰ for the manifestation of the glory of his eternal power, wisdom, and goodness,¹⁰²¹ in the beginning, to create or make of nothing the world, and all things therein, whether visible or invisible, in the space of six days, and all very good.¹⁰²² I. Deo, Patri, Filio et Spiritui sancto, complacitum est,¹⁰²³ quo æternæ suæ cum potentiæ tum sapientiæ bonitatisque gloriam manifestaret,¹⁰²⁴ mundum hunc, et quæ in eo continentur universa tam visibilla quam invisibilia, in principio intra sex dierum spatium creare, seu ex nihilo condere, atque omnia quidem bona valde.¹⁰²⁵ II. After God had made all other creatures, he created man, male and female,¹⁰²⁶ with reasonable and immortal souls,¹⁰²⁷ endued with knowledge, righteousness, and true holiness, after his own image,¹⁰²⁸ having the law of God written in their hearts,¹⁰²⁹ and power to fulfill it;¹⁰³⁰ and yet under a possibility of transgressing, being left to the liberty of their own will, which was subject unto change.¹⁰³¹ Beside this law written in their hearts, they received a command not to eat of the tree of the knowledge of good II. Postquam omnes alias creaturas condidisset Deus, creavit hominem marem et foeminam,¹⁰³² animabus inditis rationalibus ac immortalibus,¹⁰³³ imbutos cognitione, justitia, veraque sanctitate, ad suam ipsius imaginem,¹⁰³⁴ habentes in cordibus suis inscriptam Divinam legem,¹⁰³⁵ simul et eandem implendi vires;¹⁰³⁶ non tamen sine quadam violandi possibilitate; libertati siquidem permissi erant voluntatis suæ haud immutabilis.¹⁰³⁷ Præter autem hanc in cordibus eorum inscriptam legem de non comedendo ex arbore scientiæ boni malique

and evil; which while they kept they were happy in their communion with God,¹⁰³⁸ and had dominion over the creatures.¹⁰³⁹ mandatum insuper acceperunt; quod certe quam diu observabant, communione Dei beati erant,¹⁰⁴⁰ dominiumque habebant in creaturas.¹⁰⁴¹ Chapter V. Cap. V. Of Providence. De Providentia. God, the great Creator of all things, doth uphold,¹⁰⁴² direct, dispose, and govern all creatures, actions, and things,¹⁰⁴³ from the greatest even to the least,¹⁰⁴⁴ by his most wise and holy providence,¹⁰⁴⁵ according to his infallible foreknowledge¹⁰⁴⁶ and the free and immutable counsel of his own will,¹⁰⁴⁷ to the praise of the glory of his wisdom, power, justice, goodness, and mercy.¹⁰⁴⁸ I. Magnus ille rerum omnium creator Deus sapientissima sua et sanctissima simul providentia¹⁰⁴⁹ creaturas, actiones, resque¹⁰⁵⁰ a maximis usque ad minimas¹⁰⁵¹ universas sustentat,¹⁰⁵² dirigit, ordinat, gubernatque secundum infallibilem suam præscientiam,¹⁰⁵³ et voluntatis suæ consilium liberum ac immutabile,¹⁰⁵⁴ ad laudem gloriæ sapientiæ suæ, potentiæ, justitiæ, bonitatis, ac misericordiæ.¹⁰⁵⁵ II. Although in relation to the foreknowledge and decree of God, the first cause, all things come to pass immutably and infallibly,¹⁰⁵⁶ yet by the same providence he ordereth them to fall out, according to the nature of second causes, either necessarily, freely, or contingently.¹⁰⁵⁷ II. Quamvis respectu præscientiæ ac decreti Dei (causæ primæ) omnia immutabiliter atque infallibiliter eveniant,¹⁰⁵⁸ per eandem tamen ille providentiam eadem ordinat evenire necessario, libere, aut contingenter, pro natura causarum secundarum.¹⁰⁵⁹ III. God, in his ordinary providence, maketh use of means,¹⁰⁶⁰ yet is free to work without,¹⁰⁶¹ III. Deus in providentia sua ordinaria mediis utitur,¹⁰⁶² iis tamen non astringitur, quo minus absque eis,¹⁰⁶³

above,¹⁰⁶⁴ and against them, at his pleasure.¹⁰⁶⁵ supra¹⁰⁶⁶ aut etiam contra ea pro arbitrio suo operetur.¹⁰⁶⁷ IV. The almighty power, unsearchable wisdom, and infinite goodness of God so far manifest themselves in his providence that it extendeth itself even to the first fall, and all other sins of angels and men,¹⁰⁶⁸ and that not by a bare permission,¹⁰⁶⁹ but such as hath joined with it a most wise and powerful bounding,¹⁰⁷⁰ and otherwise ordering and governing of them, in a manifold dispensation, to his own holy ends;¹⁰⁷¹ yet so as the sinfulness thereof proceedeth only from the creature, and not from God; who, being most holy and righteous, neither is nor can be the author or approver of sin.¹⁰⁷² IV. Omnipotentem Dei potentiam, sapientiam inscrutabilem, bonitatemque infinitam providentia ejus eo usque manifestat, ut vel ad primum lapsum, omniaque reliqua peccata, seu hominum sint sive angelorum, se extendat;¹⁰⁷³ neque id quidem permissione nuda,¹⁰⁷⁴ verum cui conjuncta est sapientissima potentissimaque eorum limitatio,¹⁰⁷⁵ ac aliusmodi ad sanctos sibi propositos fines dispensatione multiplici ordinatio et gubernatio;¹⁰⁷⁶ ita tamen ut omnis eorum vitiositas a sola proveniat creatura, a Deo neutiquam, qui sanctissimus quum sit justissimusque neque est, nec esse quidem potest peccati autor aut approbator.¹⁰⁷⁷ V. The most wise, righteous, and gracious God doth oftentimes leave for a season his own children to manifold temptations and the corruption of their own hearts, to chastise them for their former sins, or to discover unto them the hidden strength of corruption and deceitfulness of their hearts, that they may be humbled;¹⁰⁷⁸ and to raise them to a more close and constant V. Sapientissimus, justissimus, et gratiosissimus idem Deus, sæpenumero filios suos tentationibus multifariis, suorumque cordium corruptioni ad tempus permittit; quo ob admissa prius peccata castiget eos, vel corruptionis iis detegat vim occultam, cordiumque suorum fraudulentiam ut humilientur;¹⁰⁷⁹ quoque eos excitet ad strictam magis et constantem a seipso proferendis suppetiis

dependence for their support unto¹⁰⁸⁰ himself, and to make them more watchful against all future occasions of sin, and for sundry other just and holy ends.¹⁰⁸¹ dependentiam; Quo denique adversus onmes occasiones peccati de futuro reddat cautiores. Sed et ob alios etiam varios fines, justos sanctosque sibi propositos.¹⁰⁸² VI. As for those wicked and ungodly men whom God, as a righteous judge, for former sins, doth blind and harden,¹⁰⁸³ from them he not only withholdeth his grace, whereby they might have been enlightened in their understandings and wrought upon in their hearts,¹⁰⁸⁴ but sometimes also withdraweth the gifts which they had,¹⁰⁸⁵ and exposeth them to such objects as their corruption makes occasion of sin;¹⁰⁸⁶ and withal, gives them over to their own lusts, the temptations of the world, and the power of Satan;¹⁰⁸⁷ whereby it comes to pass that they harden themselves, even under those means which God useth for the softening of others.¹⁰⁸⁸ VI. Quod scelestos illos spectat impiosque homines, quos Deus, ut justus judex, ob peccata præcedentia excæcat induratque;¹⁰⁸⁹ eis ille non solum gratiam suam non impertit, qua ipsis cum illuminari intellectus, tum affici corda potuissent;¹⁰⁹⁰ sed interdum subtrahit eis quibus imbuti erant dona,¹⁰⁹¹ et ipsos exponit illiusmodi objectis, unde corruptio eorum arripit sibi peccandi occasiones;¹⁰⁹² simulque tradit eos suis ipsorum concupiscentiis et tentationibus mundi, et potestati Satanæ;¹⁰⁹³ ex quo fit ut seipsos ipsi indurent, et quidem sub iisdem mediis quibus utitur Deus ad alios emolliendos.¹⁰⁹⁴ VII. As the providence of God doth, in general, reach to all creatures, so, after a most special manner, it taketh care of his Church, and disposeth all things to the good thereof.¹⁰⁹⁵ VII. Providentia Dei sicut ad omnes creaturas universali modo se extendit; ita modo plane peculiari Ecclesiæ suæ curam gerit, ac in ejus bonum disponit universa.¹⁰⁹⁶

Chapter VI. Cap. VI. Of the Fall of Man, of Sin, and of the Punishment thereof. De hominis lapsu, de peccato ejusque poena. I. Our first parents, being seduced by the subtilty and temptation of Satan, sinned in eating the forbidden fruit.¹⁰⁹⁷ This their sin God was pleased, according to his wise and holy counsel, to permit, having purposed to order it to his own glory.¹⁰⁹⁸ I. Primi parentes, Satanæ subtilitate ac tentatione seducti, fructus vetiti esu peccaverunt.¹⁰⁹⁹ Hoc eorum peccatum secundum sapiens suum sanctumque consilium Deo placuit permittere, non sine proposito illud ad suam ipsius gloriam ordinandi.¹¹⁰⁰ II. By this sin they fell from their original righteousness and communion with God,¹¹⁰¹ and so became dead in sin,¹¹⁰² and wholly defiled in all the faculties and parts of soul and body.¹¹⁰³ II. Hoc illi peccato, justitia sua originali et communione cum Deo exciderunt;¹¹⁰⁴ itaque facti sunt in peccato mortui,¹¹⁰⁵ atque in omnibus facultatibus ac partibus animæ corporisque penitus contaminati.¹¹⁰⁶ III. They being the root of all mankind,¹¹⁰⁷ the guilt of this sin was imputed, and the same death in sin and corrupted nature conveyed to all their posterity descending from them by ordinary generation.¹¹⁰⁸ III. Quumque illi fuerint radix totius humani¹¹⁰⁹ generis, hujusce peccati reatus fuit imputatus, eademque in peccato mors ac natura corrupta propagata, omnibus illorum posteris, quotquot ab iis ordinaria quidem generatione procreantur.¹¹¹⁰ IV. From this original corruption, whereby we are utterly indisposed, disabled, and made opposite to all good,¹¹¹¹ and wholly inclined to all evil,¹¹¹² do proceed all actual transgressions.¹¹¹³ IV. Ab hac originali labe (qua ad omne bonum facti sumus inhabiles prorsus ac impotentes, eique plane oppositi,¹¹¹⁴ ad malum autem omne proclives penitus)¹¹¹⁵ proveniunt omnia peccata actualia.¹¹¹⁶ V. This corruption of nature, V. Hæc naturæ corruptio durante

during this life, doth remain in those that are regenerated;¹¹¹⁷ and although it be through Christ pardoned and mortified, yet both itself and all the motions thereof are truly and properly sin.¹¹¹⁸ hac vita manet etiam in regenitis;¹¹¹⁹ et quamvis per Christum et condonata sit et mortificata; nihilo minus tam ipsa, quam ejus motus universi vere sunt ac proprie peccata.¹¹²⁰ VI. Every sin, both original and actual, being a transgression of the righteous law of God, and contrary thereunto,¹¹²¹ doth, in its own nature, bring guilt upon the sinner,¹¹²² whereby he is bound over to the wrath of God¹¹²³ and curse of the law,¹¹²⁴ and so made subject to death,¹¹²⁵ with all miseries spiritual,¹¹²⁶ temporal,¹¹²⁷ and eternal.¹¹²⁸ VI. Peccatum omne cum originale tum actuale, quum justæ Dei legis transgressio sit eique contraria,¹¹²⁹ peccatori suapte natura reatum infert,¹¹³⁰ quo ad iram Dei,¹¹³¹ ac maledictionem legis¹¹³² subeundam obligatur, adeoque redditur obnoxius morti¹¹³³ simul et miseriis omnibus spiritualibus,¹¹³⁴ temporalibus,¹¹³⁵ ac æternis.¹¹³⁶ Chapter VII. Cap. VII. Of God's Covenant with Man. De foedere Dei cum nomine. I. The distance between God and the creature is so great that although reasonable creatures do owe obedience unto him as their Creator, yet they could never have any fruition of him as their blessedness and reward but by some voluntary condescension on God's part, which he hath been pleased to express by way of covenant.¹¹³⁷ I. Tanta est inter deum et creaturam distantia, ut licet creaturæ rationales obedientiam illi ut creatori suo debeant, nullam tamen fruitionem ejus tanquam suæ beatitudinis ac præmii habere unquam potuissent, ni voluntaria fuisset aliqua ex parte Dei condescentio; quam ipsi exprimere placuit icto foedere.¹¹³⁸ II. The first covenant made with II. Primum foedus cum hominibus

man was a covenant of works,¹¹³⁹ wherein life was promised to Adam, and in him to his posterity,¹¹⁴⁰ upon condition of perfect and personal obedience.¹¹⁴¹ initum erat foedus operum,¹¹⁴² quo vita Adamo promissa erat, ejusque in eo posteris,¹¹⁴³ sub conditione obedientiæ perfectæ ac personalis.¹¹⁴⁴ III. Man by his fall having made himself incapable of life by that covenant, the Lord was pleased to make a second,¹¹⁴⁵ commonly called the covenant of grace: wherein he freely offered unto sinners life and salvation by Jesus Christ, requiring of them faith in him that they may be saved,¹¹⁴⁶ and promising to give unto all those that are ordained unto life his Holy Spirit, to make them willing and able to believe.¹¹⁴⁷ III. Quum autem homo lapsu suo omnem sibi præstruxisset ad vitam aditum per illud foedus, complacuit Domino secundum inire,¹¹⁴⁸ quod vulgo dicimus Foedus Gratiæ; in quo peccatoribus offert gratuito vitam ac salutem per Jesum Christum, fidem in illum ab iis requirens ut salventur;¹¹⁴⁹ promittensque omnibus qui ad vitam ordinantur se spiritum suum sanctum daturum, qui in illis operetur credendi cum voluntatem tum potentiam.¹¹⁵⁰ IV. This covenant of grace is frequently set forth in the Scripture by the name of a testament, in reference to the death of Jesus Christ the testator, and to the everlasting inheritance, with all things belonging to it, therein bequeathed.¹¹⁵¹ IV. Hoc foedus Gratiæ in Scriptura sæpe nomine Testamenti indigitatur, respectu nimirum mortis Testatoris Jesu Christi, æternæque illius hæreditatis, quam is una cum omnibus eam spectantibus inibi legabat.¹¹⁵² V. This covenant was differently administered in the time of the law and in the time of the gospel:¹¹⁵³ under the law it was administered by promises, prophecies, V. Hoc foedus sub Lege atque sub Evangelio administratum est modo alio atque alio.¹¹⁵⁴ Sub Lege quidem per promissiones, prophetias et sacrificia, per circumcisionem, agnum

sacrifices, circumcision, the paschal lamb, and other types and ordinances delivered to the people of the Jews, all fore-signifying Christ to come,¹¹⁵⁵ which were for that time sufficient and efficacious, through the operation of the Spirit, to instruct and build up the elect in faith in the promised Messiah,¹¹⁵⁶ by whom they had full remission of sins and eternal salvation; and is called the Old Testament.¹¹⁵⁷ pascalem, aliosque typos ac instituta populo Judaico tradita, quæ omnia Venturum Christum præsignificabant;¹¹⁵⁸ erantque pro ratione illorum temporum sufficientia, et per operationem spiritus efficacia ad electos instruendum ac ædificandum in fide in promissum Messiam,¹¹⁵⁹ per quem plenum peccatorum remissionem et salutem æternam sunt consecuti; diciturque Vetus Testamentum.¹¹⁶⁰ VI. Under the gospel, when Christ the substance¹¹⁶¹ was exhibited, the ordinances in which this covenant is dispensed are the preaching of the word and the administration of the sacraments of Baptism and the Lord's Supper;¹¹⁶² which, though fewer in number, and administered with more simplicity aud less outward glory, yet in them it is held forth in more fullness, evidence, and spiritual efficacy,¹¹⁶³ to all nations, both Jews and Gentiles;¹¹⁶⁴ and is called the New Testament.¹¹⁶⁵ There are not, therefore, two covenants of grace differing in substance, but one and the same under various dispensations.¹¹⁶⁶ VI. Sub evangelio autem, exhibito jam Christo, substantia¹¹⁶⁷ scilicet ac antitypo, præscriptæ rationes in quibus hoc foedus dispensatur, sunt prædicatio verbi, et administratio sacramentorum, baptismi nempe ac coenæ Dominicæ;¹¹⁶⁸ in quibus quidem utut numero paucioribus, iisque simplicius ac minore cum externa gloria administratis, cum majore tamen plenitudine, evidentia, et efficacia spirituali¹¹⁶⁹ populis cunctis tam Judæis quam Gentibus¹¹⁷⁰ exhibetur; Diciturque Novum Testamentum.¹¹⁷¹ Non sunt ergo duo foedera gratiæ, re atque natura discrepantia; sed unum idemque, licet non uno modo dispensatum.¹¹⁷² .

Chapter VIII. Cap. VIII. Of Christ the Mediator. De Christo Mediatore. I. It pleased God, in his eternal purpose, to choose and ordain the Lord Jesus, his only-begotten Son, to be the Mediator between God and man,¹¹⁷³ the Prophet,¹¹⁷⁴ Priest,¹¹⁷⁵ and King;¹¹⁷⁶ the Head and Saviour of his Church,¹¹⁷⁷ the Heir of all things,¹¹⁷⁸ and Judge of the world;¹¹⁷⁹ whom he did, from all eternity, give a people to be his seed,¹¹⁸⁰ and to be by him in time redeemed, called, justified, sanctified, and glorified.¹¹⁸¹ I. Complacitum est Deo Filium ejus unigenitum Dominum Jesum in æterno suo proposito eligere atque ordinare ut Mediator esset inter Deum et hominem,¹¹⁸² Propheta,¹¹⁸³ Sacerdos,¹¹⁸⁴ et Rex,¹¹⁸⁵ caput idem et salvator Ecclesiæ suæ;¹¹⁸⁶ rerum omnium hæres,¹¹⁸⁷ Mundique Judex;¹¹⁸⁸ cui ab æterno populum dedit futurum illi in semen,¹¹⁸⁹ ac per illum stato tempore redimendum, vocandum, justificandum, sanctificandum ac glorificandum.¹¹⁹⁰ II. The Son of God, the second person in the Trinity, being very and eternal God, of one substance, and equal with the Father did, when the fullness of time was come, fake upon him man's nature,¹¹⁹¹ with all the essential properties and common infirmities thereof, yet without sin:¹¹⁹² being conceived by the power of the Holy Ghost in the womb of the Virgin Mary, of her substance.¹¹⁹³ So that two whole, perfect, and distinct natures, the Godhead and the manhood, were inseparably joined together II. Filius Dei persona secunda in Trinitate, verus nempe idem æternusque Deus, substantiæ cum Patre unius ejusdemque, eique coæqualis, cum advenerat temporis plenitudo, assumpsit naturam humanam,¹¹⁹⁴ una cum omnibus ejus proprietatibus essentialibus, communibusque infirmitatibus, immunem tamen a peccato,¹¹⁹⁵ conceptus scilicet in utero eque substantia Mariæ Virginis,¹¹⁹⁶ virtute Spiritus Sancti. Adeo sane ut naturæ duæ, integræ, perfectæ, distinctæque Deitas ac humanitas in una eademque

in one person, without conversion, composition, or confusion.¹¹⁹⁷ Which person is very God and very man, yet one Christ, the only mediator between God and man.¹¹⁹⁸ persona indissolubili nexu conjunctæ fuerint, sine conversione, compositione, aut confusione.¹¹⁹⁹ Quæ quidem persona vere Deus est ac vere homo, unus tamen Christus, unicus inter Deum et hominem Mediator.¹²⁰⁰ III. The Lord Jesus, in his human nature thus united to the divine, was sanctified and anointed with the Holy Spirit above measure;¹²⁰¹ having in him all the treasures of wisdom and knowledge,¹²⁰² in whom it pleased the Father that all fullness should dwell;¹²⁰³ to the end that, being holy, harmless, undefiled, and full of grace and truth,¹²⁰⁴ he might be thoroughly furnished to execute the office of a mediator and surety.¹²⁰⁵ Which office he took not unto himself, but was thereunto called by his Father,¹²⁰⁶ who put all power and judgment into his hand, and gave him commandment to execute the same.¹²⁰⁷ III. Dominus Jesus in humana sua natura divinæ hunc modum conjuncta sanctificatus est, ac Spiritu sancto supra mensuram unctus,¹²⁰⁸ in se habens omnes sapientiæ notitiæqum thesauros;¹²⁰⁹ in quo Patri visum est ut omnis plenitudo inhabitaret,¹²¹⁰ atque eo quidem fine ut sanctus, innocuus, intaminatus, plenusque gratiæ ac veritatis existens,¹²¹¹ ad Mediatoris Vadisque munus exequendum perfecte esset instructus.¹²¹² Quod ille officium non arripuit sibi, verum a Patre erat ad id vocatus,¹²¹³ qui omnem ei potestatem ac judicium in manus dedit, und cum mandato exercendi.¹²¹⁴ IV. This office the Lord Jesus did most willingly undertake,¹²¹⁵ which, that he might discharge, he was made under the law,¹²¹⁶ and did perfectly fulfill it;¹²¹⁷ endured most grievous torments immediately in his soul,¹²¹⁸ IV. Hoc munus promtissima voluntate in se suscepit Dominus Jesus,¹²¹⁹ quod ut expleret factus est sub Lege,¹²²⁰ eam perfecte implevit,¹²²¹ immediate in anima,¹²²² sua gravissimos subiit cruciatus, in corpore¹²²³

and most painful sufferings in his body;¹²²⁴ was crucified, and died;¹²²⁶ was buried, and remained under the power of death, yet saw no corruption.¹²²⁷ On the third day he arose from the dead,¹²²⁸ with the same body in which he suffered;¹²²⁹ with which also he ascended into heaven, and there sitteth at the right hand of his Father,¹²³⁰ making intercession;¹²³¹ and shall return to judge men and angels at the end of the world.¹²³² vero perpessiones quam maxime dolorificas; crucifixus est, ac mortuus;¹²³³ sepultus est, mansitque sub mortis potestate; nec tamen ullam vidit corruptionem.¹²³⁴ Tertio die surrexit a mortuis,¹²³⁵ cum eodem in quo passus fuerat corpore,¹²³⁶ cum quo etiam ascendit in coelum, ibique sedens ad dextram Patris¹²³⁷ intercedit,¹²³⁸ rediturus inde in consummatione mundi, ad homines angelosque judicandum.¹²³⁹ V. The Lord Jesus, by his perfect obedience and sacrifice of himself, which he through the eternal Spirit once offered up unto God, hath fully satisfied the justice of his Father,¹²⁴⁰ and purchased not only reconciliation, but an everlasting inheritance in the kingdom of heaven, for all those whom the Father hath given unto him.¹²⁴¹ V. Dominus Jesus obedientia sua perfecta, suique ipsius sacrificio; quod per æternum Spiritum Deo semel obtulit, justitiæ Patris plene satisfecit,¹²⁴² ac omnibus ei a Patre datis non modo reconciliationem; verum etiam æternam hæreditatem in regno coelorum acquisivit.¹²⁴³ VI. Although the work of redemption was not actually wrought by Christ till after his incarnation, yet the virtue, efficacy, and benefits thereof were communicated unto the elect, in all ages successively from the beginning of the world, in and by those promises, types, VI. Quamvis redemptionis opus non nisi post incarnationem ejus, a Christo quidem actu effectum fuerit, vis tamen ejus, efficacia, et beneficia per omnia iam inde a mundi primordiis elapsa secula electis sunt communicata, in et per promissiones illas, typos, et sacrifica,