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

III. The Lord Jesus hath, in this ordinance, appointed his ministers to declare his word of institution to the people, to pray, and bless the elements of bread and wine, and thereby to set them apart from a common to an holy use; and to take and break the bread, to take the cup, and (they communicating also themselves) to give both to the communicants;¹⁹⁵⁸ but to none who are not then present in the congregation.¹⁹⁵⁹ III. In hoc suo instituto præcepit Dominus Jesus Ministris suis, verbum institutionis populo declarare, orare, ac elementis pani scilicet ac vino benedicere, eaque hac ratione a communi ad sacrum usum separare, quinetiam panem accipere et frangere; poculum item in manus accipere; atque {communicantibus una ipsis) utrumque communicantibus exhibere,¹⁹⁶⁰ nemini autem a congregatione tunc absenti.¹⁹⁶¹ IV. Private masses, or receiving this sacrament by a priest, or any other, alone;¹⁹⁶² as likewise the denial of the cup to the people;¹⁹⁶³ worshiping the elements, the lifting them up, or carrying them about for adoration, and the reserving them for any pretended religious use, are all contrary to the nature of this sacrament, and to the institution of Christ.¹⁹⁶⁴ IV. Missæ privatæ, sive perceptio hujusce Sacramenti a solo vel Sacerdote vel alio quovis;¹⁹⁶⁵ prout etiam poculi a populo detensio,¹⁹⁶⁶ elementorum adoratio, quoque adorentur elevatio aut circumgestatio, ut et prætextu religiosi usus cujuscunque asservatio, sunt quidem omnia tum hujusce Sacramenti naturæ tum Christi institutioni plane contraria.¹⁹⁶⁷ V. The outward elements in this sacrament, duly set apart to the uses ordained by Christ, have such relation to him crucified, as that truly, yet sacramentally only, they are sometimes called by the name of the things they represent, to wit, the body and blood of Christ;¹⁹⁶⁸ albeit, in substance and nature, they still V. In hoc Sacramento externa elementa ad usus a Christo institutos rite separata, ita ad eum crucifixum referuntur ut rerum quas repræsentat nominibus (corporis nempe ac sanguinis Christi) vere quidem, at Sacramentaliter tantum, sint nuncupata,¹⁹⁶⁹ manent siquidem adhuc quoad substantiam et naturam vere solumque

remain truly, and only, bread and wine, as they were before.¹⁹⁷⁰ panis ac vinum nihilo minus quam antea fuerant.¹⁹⁷¹ VI. That doctrine which maintains a change of the substance of bread and wine, into the substance of Christ's body and blood (commonly called transubstantiation) by consecration of a priest, or by any other way, is repugnant, not to Scripture alone, but even to common-sense and reason; overthroweth the nature of the sacrament; and hath been, and is the cause of manifold superstitions, yea, of gross idolatries.¹⁹⁷² VI. Doctrina illa quæ substantiæ panis ac vini in substantiam corporis et sanguinis Christi conversionem (transubstantiatio vulgo dicitur) sive illam per Sacerdotis consecrationem, sive quomodocunque demum fieri statuit, non scripturæ solum, verum etiam communi omnium sensui ac rationi adversatur, sacramenti naturam evertit, superstitionis multifariæ causa extitit atque etiamnum existit, imo vero et crassissimæ idololatriæ.¹⁹⁷³ VII. Worthy receivers, outwardly partaking of the visible elements in this sacrament,¹⁹⁷⁴ do then also inwardly by faith, really and indeed, yet not carnally and corporally, but spiritually, receive and feed upon Christ crucified, and all benefits of his death: the body and blood of Christ being then not corporally or carnally in, with, or under the bread and wine; yet as really, but spiritually, present to the faith of believers in that ordinance, as the elements themselves are, to their outward senses.¹⁹⁷⁵ VII. Digne communicantes, Elementa in hoc Sacramento visibilia dum participant,¹⁹⁷⁶ una cum iis interne Christum crucifixum et beneficia mortis ejus universa revera et realiter (modo, non carnali quidem aut corporeo, sed spirituali) per fidem recipiunt eisque vescuntur. Corpus siquidem et sanguis Christi non corporeo aut carnali modo in, cum, vel sub pane ac vino; realiter tamen, ac spiritualiter credentium fidei in hoc instituto, non minus quam externis sensibus elementa ipsa, sunt præsentia.¹⁹⁷⁷ VIII. Although ignorant and wicked men receive the outward elements in this sacrament, yet VIII. Homines improbi et ignari externa licet in hoc sacramento percipere possint elementa, rem tamen

they receive not the thing signified thereby; but by their unworthy coming thereunto are guilty of the body andj blood of the Lord, to their own damnation. Wherefore all ignorant and ungodly persons, as they are unfit to enjoy communion with him, so are they unworthy of the Lord's table, and can not, without great sin against Christ, while they remain such, partake of these holy mysteries,¹⁹⁷⁸ or be admitted thereunto.¹⁹⁷⁹ per ea significatam non recipiunt; verum indigne illuc accedendo, rei fiunt corporis ac sanguinis Dominici ad sui ipsorum condemnationem. Quapropter homines impii et ignari prout communioni cum Deo potiundæ nullatenus sunt idonei, ita prorsus indigni sunt qui accedant ad mensam Domini; neque sine gravi in Christum peccato, possunt (quamdiu tales esse non destiterint Sacra hæc mysteria participare;¹⁹⁸⁰ vel ad ea participandum admitti.¹⁹⁸¹ Chapter XXX. Cap. XXX. Of Church Censures. De Censuris Ecclesiasticis. I. The Lord Jesus, as king and head of his Church, hath therein appointed a government in the hand of Church officers, distinct from the civil magistrate.¹⁹⁸² I. Dominus Jesus quatenus Rex et caput Ecclesiæ suæ constituit in ea regimen, quod in officiariorum Ecclesiasticorum manu foret, distinctum a civili Magistratu.¹⁹⁸³ II. To these officers the keys of the kingdom of heaven are committed, by virtue whereof they have power respectively to retain and remit sins, to shut that kingdom against the impenitent, both by the Word and censures; and to open it unto penitent sinners, by the ministry of the gospel, and by absolution from censures, as occasion shall require.¹⁹⁸⁴ II. Officiariis hisce claves regni coelorum sunt commissæ, quarum virtute obtinent potestatem peccata vel retinendi vel remittendi pro varia peccantium conditione; impoenitentibus quidem regnum illud tam per verbum quam per censuras occludendi, peccatoribus vero poenitentibus tam evangelii ministerio quam absolutione a censuris idem aperiendi, prout occasio postulaverit.¹⁹⁸⁵

III. Church censures are necessary for the reclaiming and gaining of offending brethren; for deterring of others from the¹⁹⁸⁶ like offenses; for purging out of that leaven which might infect the whole lump; for vindicating the honor of Christ, and the holy profession of the gospel; and for preventing the wrath of God, which might justly fall upon the Church, if they should suffer his covenant, and the seals thereof, to be profaned by notorious and obstinate offenders.¹⁹⁸⁷ III. Omnino necessariæ sunt censuræ Ecclesiasticæ, lucrandis fratribus delinquentibus eisque in viam reducendis, reliquis autem a similibus delictis deterrendis, fermento illi malo, ne totam massam inficiat, expurgando; ad honorem Christi et Sanctam Evangelii professionem vindicandum, ut prævertatur denique ira Dei, quæ merito in Ecclesiam accendi posset, si ipsius foedus, hujusque sigilla ab insigniter ac pertinaciter delinquentibus impune profanari pateretur.¹⁹⁸⁸ IV. For the better attaining of these ends, the officers of the Church are to proceed by admonition, suspension from the Sacrament of the Lord's Supper for a season, and by excommunication from the Church, according to the nature of the crime and demerit of the person.¹⁹⁸⁹ IV. Quo melius autem hosce fines consequantur, procedere debent Ecclesiæ officiarii, admonendo, a Sacramento coenæ Dominicæ ad tempus aliquod suspendendo, excommunicando denique ab Ecclesia, pro ratione criminis, atque personæ delinquentis merito.¹⁹⁹⁰ Chapter XXXI. Cap. XXXI. Of Synods and Councils. De Synodis et Conciliis. I. For the better government and further edification of the Church, there ought to be such assemblies as are commonly called synods or councils.¹⁹⁹¹ I. Quo melius gubernari, ac ulterius ædificari possit Ecclesia, conventus ejusmodi fieri debent, quales vulgo Synodi et Concilia nuncupantur.¹⁹⁹²

The American edition here adds the following:

[And it belongeth to the overseers and other rulers of the particular churches, by virtue of their office, and the power which Christ hath given them for edification, and not for destruction, to appoint such assemblies (Acts xv.); and to convene together in them, as often as they shall judge it expedient for the good of the Church (Acts xv. 22, 23, 25).]

II. As magistrates may lawfully call a synod of ministers and other fit persons to consult and advise with about matters of religion;¹⁹⁹³ so, if magistrates be open enemies to the Church, the ministers of Christ, of themselves, by virtue of their office, or they, with other fit persons, upon delegation from their churches, may meet together in such assemblies.¹⁹⁹⁴ ^&¹⁹⁹⁵ II. Quemadmodum licitum est Magistratibus Synodum Ministrorum aliorumque qui sunt idonei convocare, quibuscum de religionis rebus deliberent ac consultent:¹⁹⁹⁶ Ita si Magistratus fuerint Ecclesiæ hostes aperti, licebit Christi ministris a seipsis virtute officii, eisve cum aliis idoneis, accepta prius ab Ecclesiis suis delegatione, in istiusmodi conventibus congregari.¹⁹⁹⁷ III. [II.] It belongeth to synods and councils, ministerially, to determine controversies of faith, and cases of conscience; to set down rules and directions for the better ordering of the public worship of God, and government of his Church; to receive complaints in cases of maladministration, and authoritatively to determine the same: which decrees and determinations, if consonant to the Word of God, are to be received with reverence and submission, not only for their agreement with the Word, but also for III. Synodorum et Conciliorum est controversias fidei et conscientiæ casus, ministerialiter quidem, determinare; regulas ac præscripta quo melius publicus Dei cultus ejusque Ecclesiæ regimen ordinentur constituere; Querelas de mala administratione delatas admittere, deque iis authoritative decernere. Quæ quidem decreta et decisiones, modo verbo Dei consenserint, cum reverentia sunt ac summissione excipienda; Non quidem solum quod verbo Dei sint consentanea, verum etiam gratia potestatis ea constituentis, ut quæ

the power whereby they are made, as being an ordinance of God, appointed thereunto in his Word.¹⁹⁹⁸ sit ordinatio Dei id ad in verbo suo designata.¹⁹⁹⁹ IV. [III.] All synods or councils since the apostles' times, whether general or particular, may err, and many have erred; therefore they are not to be made the rule of faith or practice, but to be used as a help in both.²⁰⁰⁰ IV. Synodi omnes sive concilia post Apostolorum tempora, seu generales sive particulares, errori sunt obnoxiæ, quin neque paucæ erraverunt. Proindeque fidei aut praxeos norma constituendæ non sunt, verum in utrisque auxilii loco adhibendæ.²⁰⁰¹ V. [IV.] Synods and councils are to handle or conclude nothing but that which is ecclesiastical: and are not to intermeddle with civil affairs which concern the commonwealth, unless by way of humble petition in cases extraordinary; or by way of advice for satisfaction of conscience, if they be thereunto required by the civil magistrate.²⁰⁰² V. Synodi et Concilia id solum quod Ecclesiam spectat tractare debent et concludere; neque civilibus negotiis, quæ rem publicam spectant ingerere se debent, nisi humiliter supplicando in casibus, si qui acciderint, extraordinariis; aut consulendo, quoties id ab eis postulat Magistratus civilis, nempe quo conscientiæ illius satisfiat.²⁰⁰³ Chapter XXXII. Cap. XXXII. Of the State of Men²⁰⁰⁴ after Death, and of the Resurrection of the Dead. De statu hominum post mortem, deque resurrectione mortuorum. I. The bodies of men, after death, return to dust, and see corruption;²⁰⁰⁵ but their souls (which neither die nor sleep), having an immortal subsistence, immediately return to God who gave them.²⁰⁰⁶ The souls of the righteous, being then made perfect in holiness, are received into the highest heavens, where they behold I. Hominum corpora post mortem ad pulverem rediguntur, et corruptionem vident:²⁰⁰⁷ At animæ illorum (quæ quidem nec morientur nec obdormiunt) ut quæ subsistentiam habent immortalem, ad Deum continuo earum datorem revertuntur.²⁰⁰⁸ Animæ quidem Justorum iam tum perfecte sanctificatæ, coelis supremis accipiuntur,

the face of God in light and glory, waiting for the full redemption of their bodies:²⁰⁰⁹ and the souls of the wicked are cast into hell, where they remain in torments and utter darkness, reserved to the judgment of the great day.²⁰¹⁰ Besides these two places for souls separated from their bodies, the Scripture acknowledgeth none. ubi Dei faciem in lumine ac gloria intuentur, corporum suorum plenum redemtionem expectantes:²⁰¹¹ Animæ vero improborum conjiciuntur in Gehennam, ubi inter diros cruciatus in tenebris exterioribus conclusæ manent, ad judicium magni illius diei asservatæ.²⁰¹² Locum autem animabus a corpore solutis extra hosce duos Scriptura Sacra non agnoscit ullum. II. At the last day, such as are found alive shall not die, but be changed;²⁰¹³ and all the dead shall be raised up with the self-same bodies, and none other, although with different qualities, which shall be united again to their souls forever.²⁰¹⁴ II. Novissimo illo die, qui comperientur in vivis non morientur quidem sed mutabuntur;²⁰¹⁵ qui mortui fuerint resuscitabuntur omnes, ipsissimis iis corporibus quibus viventes aliquando fungebantur, ac non aliis, utut qualitate differentibus; quæ denuo animabus quæque suis æterno conjugio unientur.²⁰¹⁶ III. The bodies of the unjust shall, by the power of Christ, be raised to dishonor; the bodies of the just, by his Spirit, unto honor, and be made conformable to his own glorious body.²⁰¹⁷ III. Injustorum corpora ad dedecus per potentiam Christi suscitabuntur; justorum autem corpora per spiritum ejus ad honorem, fientque hæc conformia corpori ipsius glorioso.²⁰¹⁸ Chapter XXXIII. Cap. XXXIII. Of the Last Judgment. De ultimo judicio. I. God hath appointed a day wherein he will judge the world in righteousness by Jesus Christ,²⁰¹⁹ to I. Diem Deus designavit quo mundum in justitia judicabit per Jesum Christum;²⁰²⁰ cui a Patre data est

whom all power and judgment is given of the Father.²⁰²¹ In which day, not only the apostate angels shall be judged,²⁰²² but likewise all persons, that have lived upon earth, shall appear before the tribunal of Christ, to give an account of their thoughts, words, and deeds; and to receive according to what they have done in the body, whether good or evil.²⁰²³ omnis potestas et judicium.²⁰²⁴ Quo quidem die non solum judicabuntur Angeli apostatici,²⁰²⁵ verum etiam omnes homines, quotquot uspiam in orbe terrarum aliquando vixerint, coram Christi tribunali comparebunt, ut cogitationum, dictorum, factorumque suorum rationem reddant, recipiantque simul juxta id quod in corpore quisque fecerit, seu bonum fuerit sive malum.²⁰²⁶ II. The end of God's appointing this day, is for the manifestation of the glory of his mercy in the eternal salvation of the elect;²⁰²⁷ and of his justice in the damnation of the reprobate, who are wicked and disobedient.²⁰²⁸ For then shall the righteous go into everlasting life, and receive that fullness of joy and refreshing which shall come from the presence of the Lord:²⁰²⁹ but the wicked, who know not God, and obey not the gospel of Jesus Christ, shall be cast into eternal torments, and be punished with everlasting destruction from the presence of the Lord, and from the glory of his power.²⁰³⁰ II. Eo autem consilio Diem hum præstituit Deus, quo nempe misericordiæ suæ constaret gloria ex æterna salute electorum, justitiæ autem e damnatione reproborum, qui improbi sunt et contumaces. Tunc enim justi introibunt in vitam æternam, recipientque plenitudinem illam gaudii ac refrigerii, quæ a præsentia Domini ventura sunt: Impii autem, qui Deum ignorant, quique Evangelio Jesu Christi non morem gerunt, in æternos cruciatus detrudentur, æternaque perditione punientur a præsentia Domini et a potentiæ ipsius gloria profligati.²⁰³¹ III. As Christ would have us to be certainly persuaded that there shall be a day of judgment, both to deter all men from sin, and for the III. Quemadmodum Christus nobis, futurum esse aliquando diem judicii, esse velit persuasissimum; tum quo omnes a peccato absterreantur,

greater consolation of the godly in their adversity:²⁰³² so will he have that day unknown to men, that they may shake off all carnal security, and be always watchful, because they know not at what hour the Lord will come; and may be ever prepared to say, Come, Lord Jesus, come quickly.²⁰³³ Amen. tum ob majus piorum solatium in rebus adversis:²⁰³⁴ ita sane diem ipsum vult ab hominibus ignorari, quo securitatem omnem carnalem excutiant, et nunquam non sint vigilantes (quum qua hora venturus sit Dominus ignorant) utque semper sint parati ad dicendum Veni Domine Jesu, etiam cito veni.²⁰³⁵ Amen. Charles Herle, Prolocutor. Cornelius Burges, Assessor. Herbert Palmer, Assessor. Henry Robroughe, Scriba. Adoniram Byfield, Scriba.

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