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

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; yet are they not sufficient to give that knowledge of God, and of his will, which is necessary unto salvation; therefore it pleased the Lord, at sundry times, and in divers manners, to reveal himself, and to declare that his will unto his Church; 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 manifestant, ut homines vel inde reddantur inexcusabiles: eam necessaria, nequeunt nobis ingenerare. Quocirca Domino revelare, suamque hanc voluntatem patefacere; sed et eandem omnem corruptelam, contra malitiam mundi

of Satan and of the world, to commit the same wholly unto writing; which maketh the holy Scripture to be most necessary; those former ways of God's revealing his will unto his people being now Unde factum est, ut, postquam pristini illi modi, quibus olim populo suo Deus voluntatem suam revelabat, jam desiverint, Scriptura Sacra sit maxime necessaria. 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 hodie omnes illi libri tam Veteris quam Novi Instrumenti, 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. Job. Zechariah. Job. Zacharias. Psalms. Malachi. Psalmi. Malachias. Proverbs. Proverbia. Of the New Testament. Novi autem. The Gospels according to Evangelium secundem Mark, John. Marcum, Johannem.

The Acts of the To Timothy II. Acta apostolorum. Apostles. To Titus. Titum. 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. To Timothy I. The Revelation. Timotheum I. II. Apocalypsis.

All which are given by inspiration of God, to be the rule of faith and regulam. 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. III. Libri Apocryphi, vulgo dicti, quum non fuerint divinitus inspirati, Canonem obtinere debent in Ecclesia Dei, nec aliter quam alia humana scripta, sunt aut approbandi aut adhibendi. 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. sed a solo ejus authore Deo, qui est ipsa veritas: eoque est a nobis recipienda, quoniam est Verbum Dei. V. We may be moved and induced by the testimony of the V. Testimonium

Church to an high and reverent esteem of the holy Scripture; 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. quam honorifice sentiamus; materies insuper ejus coelestis, totiusque scopus (ut Deo nempe omnis gloria tribuatur), plena denique 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. 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. Nevertheless we acknowledge the inward illumination of the Spirit of God to be necessary for the saving VI. Consilium Dei universum de 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. Internam nihilominus illuminationem

understanding of such things as are revealed in the Word; 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. revelantur, agnoscimus esse necessariam: quin naturali lumine ac prudentia Christiana secundum generales verbi VII. All things in Scripture are not alike plain in themselves, nor alike clear unto all; 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 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. 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; so 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. Adeo sane ut ad

of religion the Church is finally to appeal unto them. 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, therefore they are to be translated into the vulgar language of every nation unto which they come, that the Word of God dwelling plentifully in all, they may worship him in an acceptable manner, and, through patience and comfort of the Scriptures, may have hope. illa ultimo in omnibus de religione controversiis Ecclesia debeat appellare. plurimum, quique eas in timore Dei legere jubentur et perscrutari) proinde sunt in vulgarem cujusque Gentis, ad quam pervenerint habitante, Deum grato acceptoque modo colant, et per patientiam ac consolationem Scripturarum spem habeant. 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 must be searched and known by other places that speak more clearly. IX. Infallibilis Scripturam interpretandi regula est Scriptura ipsa. cujusvis sensu (unicus ille est non multiplex), ex aliis locis, qui apertius loquuntur, est indagandus et cognoscendus. 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 quicunque Spiritus sunt examinandi, cujusque sententia tenemur

be no other but the Holy Spirit speaking in the Scripture. nemur Scriptura pronunciantem. Chapter II. Cap. II. Of God, and of the Holy Trinity. De Deo et Sacro-sancta Trinitate. I. There is but one only living and true God, who is infinite in being and perfection, a most pure spirit, invisible, without body, parts, or passions, immutable, immense, eternal, incomprehensible, almighty, most wise, most holy, most free, most absolute, working all things according to the counsel of his own immutable and most righteous will, for his own glory; most loving, gracious, merciful, longsuffering, abundant in goodness and truth, forgiving iniquity, transgression, and sin; the rewarder of them that diligently seek him; and withal most just and terrible in his judgments; I. Unus est unicusque, vivens ille et verus Deus: qui idem est essentia et perfectione infinitus, Spiritus purissimus, invisibilis, sine corpore, sine partibus, sine passionibus, immutabilis, omnipotens, summe sapiens, summe sanctus, liberrimus, maxime absolutus; operans omnia secundum consilium idemque summa benignitate, gratia, misericordia, et longanimitate; bonitate abundans et veritate; condonans iniquitatem, remunerator; sed et in judiciis suis justissimus idem ac tremendus maxime;

hating all sin, and who will by no means clear the guilty. . peccatum omne perosus, et qui sontem nullo unquam absolvet modo. II. God hath all life, glory, goodness, blessedness, in and of himself; and is alone in and unto himself allsufficient, not standing in need of any creatures which he hath made, nor deriving any glory from them, 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; and hath most sovereign dominion over them, to do by them, for them, or upon them whatsoever himself pleaseth. In his sight all things are open and manifest; his knowledge is infinite, infallible, and independent upon the creature; so as nothing is to him contingent or uncertain. He is most holy in all his counsels, in all his works, and in all his commands. To him is due from angels and men, and every other creature, whatsoever worship, service, or obedience, he is pleased to require of them. II. Omnem vitam, omnem gloriam, bonitatem, beatitudinemque omnem in sese habet et a seipso Deus; qui solus in se sibique est ad omnia sufficiens; creaturarum, quas ipse condidit, nullius egens, nec gloriam ab eis derivans ullam, 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; summumque in ea dominium habet, ac per illa, pro illis, in illa pro suo arbitrio quidlibet agendi potestatem. In conspectu ejus aperta sunt omnia ac manifesta; scientia ejus infinita est, infallibilis, atque a creatura independens, adeo ut illi contingens incertumve nihil sit; in omnibus ejus consiliis, operibus et mandatis est sanctissimus. Quicquid cultus, quicquid officii, quicquid obsequii ab Angelis illi, ab hominibus, aut a quavis creatura exigere placet, id illi omne jure optimo debetur.

head there be three persons, of one substance, power, and eternity: God the Father, God the Son, and God the Holy Ghost. The Father is of none, neither begotten nor proceeding; the Son is eternally begotten of the Father; the Holy Ghost eternally proceeding from the Father Pater quidem a nullo est, nec genitus nempe nec procedens: Filius autem procedens a Patre Filioque. Chapter III. Cap. III. 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; yet so as thereby neither is God the author of sin, nor is violence offered to the will of the creatures, nor is the liberty or contingency of second causes taken away, but rather established. ita tamen, id inde nec author peccati evadat Deus, nec voluntati creaturarum sit vis illata, neque libertas aut contingentia causarum secundarum ablata sit, verum potius stabilita. II. Although God knows whatsoever may or can come to pass upon all supposed conditions, yet hath he not decreed any thing because he foresaw it as future, or as that which would come to pass upon such quibusvis conditionibus sunt eventu possibilia; non tamen ideo talibus conditionibus eventurum. III. By the decree of God, for the manifestation of his glory, III. Deus, quo gloriam suam manifestaret, nonnullos hominum

some men and angels are predestinated unto everlasting life, and others foreordained to everlasting death. ac Angelorum 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. sunt ac immutabiliter designati, certusque illorum est ac definitus numerus, adeo ut nec augeri possit nec imminui. 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, 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; and all to the praise of his glorious grace. V. Qui ex humano genere sunt ad idque ex amore suo et gratia mere gratuita; nec fide, nec bonis operibus, nec in his illave perseverantia, sed neque ulla alia re in 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. Wherefore they who are elected, being fallen in VI. Quemadmodum autem Deus electos ad gloriam destinavit, sic omnia etiam

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

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.

VII. Reliquos humani generis Deo placuit secundum consilium voluntatis

VIII. The doctrine of this high mystery of predestination is to be handled with special prudence and care, 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. So shall this doctrine afford matter of praise, reverence, and admiration of God; and of humility, diligence, and abundant consolation

cura et prudentia tractari debet, quo nimirum homines, dum exhibeant obedientiam, de efficaci sua vocatione certiores facti, ad argumentum, quin etiam humilitatis,

Chapter IV. Cap. IV. Of Creation. De Creatione. I. It pleased God the Father, Son, and Holy Ghost, for the manifestation of the glory of his eternal power, wisdom, and goodness, 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. I. Deo, Patri, Filio et Spiritui in eo continentur universa tam visibilla quam invisibilia, in principio intra sex dierum spatium creare, seu ex nihilo condere, atque omnia quidem bona valde. II. After God had made all other creatures, he created man, male and female, with reasonable and immortal souls, endued with knowledge, righteousness, and true holiness, after his own image, having the law of God written in their hearts, and power to fulfill it; and yet under a possibility of transgressing, being left to the liberty of their own will, which was subject unto change. 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, animabus inditis rationalibus ac immortalibus, imbutos cognitione, justitia, veraque sanctitate, ad suam ipsius imaginem, habentes in cordibus suis inscriptam Divinam legem, simul et eandem implendi vires; non tamen sine quadam violandi possibilitate; libertati siquidem permissi erant voluntatis

and evil; which while they kept they were happy in their communion with God, and had dominion over the creatures. mandatum insuper acceperunt; quod certe quam diu observabant, communione Dei beati erant, dominiumque habebant in creaturas. Chapter V. Cap. V. Of Providence. De Providentia. God, the great Creator of all things, doth uphold, direct, dispose, and govern all creatures, actions, and things, from the greatest even to the least, by his most wise and holy providence, according to his infallible foreknowledge and the free and immutable counsel of his own will, to the praise of the glory of his wisdom, power, justice, goodness, and mercy. I. Magnus ille rerum omnium creator Deus sapientissima sua et sanctissima simul providentia creaturas, actiones, resque a maximis usque ad minimas universas sustentat, dirigit, ordinat, II. Although in relation to the foreknowledge and decree of God, the first cause, all things come to pass immutably and infallibly, yet by the same providence he ordereth them to fall out, according to the nature of second causes, either necessarily, freely, or per eandem tamen ille providentiam eadem ordinat evenire necessario, libere, aut contingenter, pro natura causarum secundarum. III. God, in his ordinary providence, maketh use of means, yet is free to work without, III. Deus in providentia sua ordinaria mediis utitur, iis tamen non astringitur, quo minus absque eis,

above, and against them, at his pleasure. supra aut etiam contra ea pro arbitrio suo operetur. 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, and that not by a bare permission, but such as hath joined with it a most wise and powerful bounding, and otherwise ordering and governing of them, in a manifold dispensation, to his own holy ends; 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. 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; neque id quidem permissione nuda, verum cui conjuncta est sapientissima potentissimaque eorum limitatio, ac aliusmodi ad sanctos sibi propositos fines dispensatione multiplici ordinatio et gubernatio; 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. 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; and to raise them to a more close and constant V. Sapientissimus, justissimus, et 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; quoque eos excitet ad strictam magis et constantem a seipso proferendis suppetiis

dependence for their support unto himself, and to make them more watchful against all future occasions of sin, and for sundry other just and holy ends. dependentiam; Quo denique adversus onmes occasiones peccati de futuro reddat cautiores. Sed et ob alios etiam varios fines, justos sanctosque sibi propositos. VI. As for those wicked and ungodly men whom God, as a righteous judge, for former sins, doth blind and harden, from them he not only withholdeth his grace, whereby they might have been enlightened in their understandings and wrought upon in their hearts, but sometimes also withdraweth the gifts which they had, and exposeth them to such objects as their corruption makes occasion of sin; and withal, gives them over to their own lusts, the temptations of the world, and the power of Satan; whereby it comes to pass that they harden themselves, even under those means which God useth for the softening of others. VI. Quod scelestos illos spectat impiosque homines, quos Deus, ut justus judex, ob peccata non impertit, qua ipsis cum illuminari intellectus, tum affici corda potuissent; sed interdum subtrahit eis quibus imbuti erant dona, et ipsos exponit illiusmodi objectis, unde corruptio eorum arripit sibi peccandi occasiones; simulque tradit eos suis ex quo fit ut seipsos ipsi indurent, et quidem sub iisdem mediis quibus utitur Deus ad alios emolliendos. 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. VII. Providentia Dei sicut ad omnes creaturas universali modo se extendit; ita modo plane

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. This their sin God was pleased, according to his wise and holy counsel, to permit, having subtilitate ac tentatione seducti, fructus vetiti esu peccaverunt. Hoc eorum peccatum secundum sapiens suum sanctumque consilium Deo placuit permittere, non sine proposito illud ad suam ipsius gloriam ordinandi. II. By this sin they fell from their original righteousness and communion with God, and so became dead in sin, and wholly defiled in all the faculties and parts of soul and body. II. Hoc illi peccato, justitia sua originali et communione cum Deo exciderunt; itaque facti sunt in peccato mortui, atque in omnibus III. They being the root of all mankind, 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. III. Quumque illi fuerint radix totius humani generis, hujusce peccati reatus fuit imputatus, eademque in peccato mors ac natura corrupta propagata, omnibus illorum posteris, quotquot ab iis ordinaria quidem generatione procreantur. IV. From this original corruption, whereby we are utterly indisposed, disabled, and made opposite to all good, and wholly inclined to all evil, do proceed all actual transgressions. IV. Ab hac originali labe (qua ad omne bonum facti sumus inhabiles prorsus ac impotentes, eique plane oppositi, ad malum autem omne proclives penitus) proveniunt omnia peccata actualia.

during this life, doth remain in those that are regenerated; and although it be through Christ pardoned and mortified, yet both itself and all the motions thereof are truly and properly sin. hac vita manet etiam in regenitis; et quamvis per Christum et condonata sit et mortificata; nihilo minus tam ipsa, quam ejus motus universi vere sunt ac proprie peccata. VI. Every sin, both original and actual, being a transgression of the righteous law of God, and contrary thereunto, doth, in its own nature, bring guilt upon the sinner, whereby he is bound over to the wrath of God and curse of the law, and so made subject to death, with all miseries spiritual, temporal, and eternal. VI. Peccatum omne cum originale tum actuale, suapte natura reatum infert, quo ad iram Dei, ac maledictionem legis subeundam obligatur, adeoque redditur obnoxius morti simul et miseriis omnibus spiritualibus, 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. I. Tanta est inter aliqua ex parte Dei condescentio; quam ipsi exprimere placuit icto foedere. II. The first covenant made with II. Primum foedus cum hominibus

man was a covenant of works, wherein life was promised to Adam, and in him to his posterity, upon condition of perfect and personal obedience. initum erat foedus operum, quo vita Adamo promissa erat, ejusque in eo posteris, sub conditione III. Man by his fall having made himself incapable of life by that covenant, the Lord was pleased to make a second, 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, and promising to give unto all those that are ordained unto life his Holy Spirit, to make them willing and able to believe. aditum per illud foedus, complacuit Domino secundum inire, quod ac salutem per Jesum Christum, fidem in illum ab iis requirens ut salventur; promittensque omnibus qui ad vitam ordinantur se spiritum suum sanctum daturum, qui in illis operetur credendi cum voluntatem tum potentiam. 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 spectantibus inibi legabat. V. This covenant was differently administered in the time of the law and in the time of the gospel: under the law it was administered by promises, prophecies, V. Hoc foedus sub Lege atque sub Evangelio administratum est modo alio atque alio. 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, 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, by whom they had full remission of sins and eternal salvation; and is called the Old Testament. pascalem, aliosque typos ac instituta populo Judaico pro ratione illorum temporum sufficientia, et per operationem spiritus Messiam, per quem plenum peccatorum remissionem et salutem VI. Under the gospel, when Christ the substance 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; 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, to all nations, both Jews and Gentiles; and is called the New Testament. There are not, therefore, two covenants of grace differing in substance, but one and the same under various dispensations. VI. Sub evangelio autem, exhibito jam Christo, quidem utut numero paucioribus, iisque simplicius ac minore cum externa gloria administratis, cum majore tamen plenitudine, evidentia, et exhibetur; Diciturque Novum Testamentum. Non sunt ergo licet non uno modo dispensatum. .

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, the Prophet, Priest, and King; the Head and Saviour of his Church, the Heir of all things, and Judge of the world; whom he did, from all eternity, give a people to be his seed, and to be by him in time redeemed, called, justified, sanctified, and glorified. I. Complacitum est eligere atque ordinare ut Mediator esset inter Deum et hominem, Propheta, Sacerdos, et Rex, caput idem et salvator stato tempore redimendum, vocandum, justificandum, sanctificandum ac glorificandum. 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, with all the essential properties and common infirmities thereof, yet without sin: being conceived by the power of the Holy Ghost in the womb of the Virgin Mary, of her substance. So that two whole, perfect, and distinct natures, the Godhead and the manhood, were inseparably joined together II. Filius Dei persona secunda in assumpsit naturam humanam, una cum omnibus ejus proprietatibus essentialibus, communibusque infirmitatibus, immunem tamen a peccato,

in one person, without conversion, composition, or confusion. Which person is very God and very man, yet one Christ, the only mediator between God and man. persona indissolubili nexu Christus, unicus inter Deum et hominem Mediator. III. The Lord Jesus, in his human nature thus united to the divine, was sanctified and anointed with the Holy Spirit above measure; having in him all the treasures of wisdom and knowledge, in whom it pleased the Father that all fullness should dwell; to the end that, being holy, harmless, undefiled, and full of grace and truth, he might be thoroughly furnished to execute the office of a mediator and surety. Which office he took not unto himself, but was thereunto called by his Father, who put all power and judgment into his hand, and gave him commandment to execute the same. conjuncta sanctificatus est, ac Spiritu sancto supra mensuram unctus, Patri visum est ut omnis plenitudo inhabitaret, atque eo quidem existens, ad Mediatoris Vadisque munus exequendum perfecte esset instructus. Quod ille officium non arripuit sibi, verum a Patre erat ad id vocatus, qui omnem ei potestatem ac judicium in manus dedit, und cum mandato exercendi. IV. This office the Lord Jesus did most willingly undertake, which, that he might discharge, he was made under the law, and did perfectly fulfill it; endured most grievous torments immediately in his soul, IV. Hoc munus promtissima voluntate in se suscepit Dominus Jesus, quod ut expleret factus est sub Lege, eam perfecte implevit, immediate in anima, sua gravissimos subiit cruciatus, in corpore

and most painful sufferings in his body; was crucified, and died; was buried, and remained under the power of death, yet saw no corruption. On the third day he arose from the dead, with the same body in which he suffered; with which also he ascended into heaven, and there sitteth at the right hand of his Father, making intercession; and shall return to judge men and angels at the end of the world. vero perpessiones quam maxime dolorificas; crucifixus est, ac mortuus; sepultus est, mansitque sub mortis potestate; nec tamen ullam vidit corruptionem. Tertio die surrexit a mortuis, cum eodem in quo passus fuerat corpore, cum quo etiam ascendit in coelum, ibique sedens ad dextram Patris intercedit, rediturus inde in consummatione mundi, ad homines angelosque judicandum. 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, and purchased not only reconciliation, but an everlasting inheritance in the kingdom of heaven, for all those whom the Father hath given unto him. V. Dominus Jesus obedientia sua perfecta, suique ipsius sacrificio; quod satisfecit, ac omnibus ei a Patre datis non modo acquisivit. 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,

and sacrifices, wherein he was revealed, and signified to be the seed of the woman which should bruise the serpent's head, and the lamb slain from the beginning of the world, being yesterday and today the same and forever. quibus revelatum erat et significatum hunc esse semen illud mulieris, quod contriturum erat serpentis caput, agnumque illum mactatum ab initio mundi; ut qui heri ac hodie idem est et in sempiternum. VII. Christ, in the work of mediation, acteth according to both natures; by each nature doing that which is proper to itself; yet, by reason of the unity of the person, that which is proper to one nature is sometimes, in Scripture, attributed to the person denominated by the other nature. VII. Christus in opere Mediatorio agit secundum utramque naturam, id agens per utramvis, quod eidem proprium tribuatur. VIII. To all those for whom Christ hath purchased redemption he doth certainly and effectually apply and communicate the same; making intercession for them, and revealing unto them, in and by the Word, the mysteries of salvation; effectually persuading them by his Spirit to believe and obey; and governing their hearts by his Word and Spirit; overcoming all their enemies by his almighty power and wisdom, in such manner and ways as are most consonant to his wonderful and unsearchable dispensation. VIII. Pro quibus Christus redemptionem acquisivit, iis omnibus certo quidem ac efficaciter eam applicat impertitque, pro eis intercedens, eisque in verbo et per verbum revelans mysterium salutis, per Spiritum suum eis ut credere velint ac obedire persuadens efficaciter, eorumque gubernans corda verbo suo spirituque; sed et vi sua omnipotenti, ac sapientia debellans omnes eorum hostes, iis sunt maxime consentanea.

Chapter IX. Cap. IX. Of Free-will. De libero arbitrio. I. God hath endued the will of man with that natural liberty, that is neither forced nor by any absolute necessity of nature Deus indidit libertatem, ut nec cogatur unquam, neque absoluta ulla II. Man, in his state of innocency, had freedom and power to will and to do that which is good and well-pleasing to God, but yet mutably, so libertatem habuit ac potentiam, quod bonum erat Deoque gratum volendi agendique; mutabiliter tamen, ita ut illa potuerit excidere.

III. Man, by his fall into a state of sin, hath wholly lost all ability of will to any spiritual good accompanying salvation; so as a natural man, being altogether averse from that good, and dead in sin, is not able, by his own strength, to convert himself, or to prepare himself thereunto. III. Homo per lapsum suum in statum peccati, potentiam omnem quam habuerat voluntas ejus ad bonum aliquod spirituals et saluti contiguum amisit penitus; adeo sane ut naturalis homo, utpote ab ejusmodi bono abhorrens prorsus, ac in peccato mortuus, non possit unquam suis ipsius viribus

IV. When God converts a sinner, and translates him into the state of grace, he freeth him from his natural bondage under sin, and by his grace alone enables him freely to will and to do that which is spiritually good; yet so IV. Quandocunque Deus convertit ac in peccato servitute, solaque gratia sua potentem reddit ad

as that, by reason of his remaining corruption, he doth not perfectly, nor only, will that which is good, but doth also will that which is evil. manentem adhuc in eo corruptionem, bonum nec perfecte velit; neque id tantummodo, verum etiam quandoque malum. V. The will of man is made perfectly and immutably free to good alone, in the state of glory only. V. Voluntas humana perfecte ac

Chapter X. Cap. X. Of Effectual Calling. De vocatione efficaci. I. All those whom God hath predestinated unto life, and those only, he is pleased, in his appointed and accepted time, effectually to call, by his Word and Spirit, out of that state of sin and death, in which they are by nature, to grace and salvation by Jesus Christ; enlightening their minds, spiritually and savingly, to understand the things of God; taking away their heart of stone, and giving unto them an heart of flesh; renewing their wills, and by his almighty power determining them to that which is good, and effectually drawing them to Jesus Christ; yet so as they come most freely, being made willing by his grace. I. Deus suum et spiritum constituto suo acceptoque tempore vocare efficaciter e statu illo peccati et mortis in quo sunt natura constituti, ad gratiam ac salutem per Jesum Christum; idque intelligant; tollendo eorum cor lapideum, donandoque eis cor carneum; voluntates eorum renovando ac pro potentia sua omnipotente ad bonum determinando, et ad Jesum Christum trahendo efficaciter; ita tamen ut illi nihilominus liberrime veniant, volentes nempe facti per illius gratiam.

free and special grace alone, not from any thing at all foreseen in man; who is altogether passive therein, until, being quickened and renewed by the Holy Spirit, he is thereby enabled to answer this call, and to embrace the grace offered and conveyed in it. Dei gratia:, gratuita illa et speciali; a nulla autem re in homine spiritum sanctum vivificatus ac renovatus, potis inde factus sit vocationi huic respondere, gratiamque inibi oblatam et exhibitam amplexari. III. Elect infants, dying in infancy, are regenerated and saved by Christ through the Spirit, who worketh when, and where, and how he pleaseth. So also are all other elect persons, who are incapable of being outwardly called by the ministry of the Word. III. Electi infantes in infantia sua morientes regenerantur salvanturque a Christo per spiritum {qui quando et ubi, et quo sibi placuerit modo operator); sicut et reliqui electi omnes,

IV. Others, not elected, although they may be called by the ministry of the Word, and may have some common operations of the Spirit, yet they never truly come unto Christ, and therefore can not be saved: much less can men, not professing the Christian religion, be saved in any other way whatsoever, be they never so diligent to frame their lives according to the light of nature and the law of that religion they do profess; and to assert and maintain that they may is IV. Alii autem, qui non electi sunt, ut ut verbi ministerio vocari possint, communesque nonnullas operationes Spiritus experiri, nunquam tamen vere ad Christum accedunt, proindeque nec salvari possunt. Multo quidem minus poterunt illi, quotquot religionem Christianam non profitentur (summam licet profitentur religionis legem componendis), extra hanc unicam viam salutem unquam obtinere. Atque huic quidem contrarium

very pernicious, and to be detested. statuere ac defendere, perniciosum admodum est ac detestandum. Chapter XI. Cap. XI. Of Justification. De Justificatione. I. Those whom God effectually calleth he also freely justifieth; not by infusing righteousness into them, but by pardoning their sins, and by accounting and accepting their persons as righteous: not for any thing wrought in them, or done by them, but for Christ's sake alone; nor by imputing faith itself, the act of believing, or any other evangelical obedience to them, as their righteousness; but by imputing the obedience and satisfaction of Christ unto them, they receiving and resting on him and his righteousness by faith; which faith they have not of themselves, it is the gift of God. I. Quos Deus vocat efficaciter, eosdem etiam gratis justificat, non quidem justitiam iis infundendo, sed eorum peccata condonando, personasque pro justis reputando atque acceptando; neque id certe Christi solius ergo; eisque ad justitiam non fidem ipsam, non credendi actum, aut aliam quamcunque obedientiam evangelicam, verum obedientiam ac satisfactionem Christi imputando, eum nempe recipientibus, Dei, non a seipsis, habent. II. Faith, thus receiving and resting on Christ and his righteousness, is the alone instrument of justification; yet is it not alone in the person justified, but is ever accompanied with all other saving graces, and is no dead faith, but worketh by love. II. Fides hoc justificationis unicum instrumentum; in homine tamen justificato

III. Christ, by his obedience and III. Qui hunc in modum justificantur,

death, did fully discharge the debt of all those that are thus justified, and did make a proper, real, and full satisfaction to his Father's justice in their behalf. Yet inasmuch as he was given by the Father for them, and his obedience and satisfaction accepted in their stead, and both freely, not for any thing in them, their justification is only of free grace; that both the exact justice and rich grace of God might be glorified in the justification of sinners. eorum omnium debita Christus per Quum tamen non propter in iis quicquam, verum gratuito Pater cum Christum ipsum pro eis dederit, tum obedientiam ejus ac satisfactionem tanquam eorum loco constituti acceptaverit; omnino a gratia gratuita est eorum justificatio; Quo nimirum Dei tum accurata justitia tum locuples gratia glorificata foret in justificatione peccatorum. IV. God did, from all eternity, decree to justify all the elect, and Christ did, in the fullness of time, die for their sins, and rise again for their justification: nevertheless, they are not justified until the Holy Spirit doth, in due time, actually apply justificare, Christusque in temporis plenitudine mortuus est pro eorum peccatis, et in justificationem eorum resurrexit: nihilo minus tamen justificati prius non sunt, quam Christum eis in tempore suo opportuno Spiritus Sanctus actu applicuerit. V. God doth continue to forgive the sins of those that are justified; and although they can never fall from the state of justification, yet they may by their sins fall under God's fatherly displeasure, and not have the light of his countenance restored unto them, until they humble themselves, V. Perseverat Deus eorum peccata condonare quos semel justificavit, quin et etiamsi excidere statu justificationis nunquam possint; fieri tamen nec lumen paterni vultus prius sibi habeant restitutum, quam semet ipsos humiliaverint,

confess their sins, beg pardon, and renew their faith and repentance. peccata agnoverint, imploraverint veniam, fidem denique et poenitentiam suam renovaverint. VI. The justification of believers under the Old Testament was, in all these respects, one and the same with the justification of believers under the New Testament. VI. Justificatio fidelium sub Vetere ac Chapter XII. Cap. XII. Of Adoption. De Adoptione. All those that are justified God vouchsafeth, in and for his only Son Jesus Christ, to make partakers of the grace of adoption; by which they are taken into the number, and enjoy the liberties and privileges of the children of God; have his name put upon them; receive the Spirit of adoption; have access to the throne of grace with boldness; are enabled to cry, Abba, Father; are pitied, protected, provided for, and chastened by him as by a father; yet never cast off, but sealed to the day of redemption, and inherit the promises, as heirs of everlasting salvation. Deus justificatos omnes dignatur in filio suo unigenito Jesu Christo, et propter eundem participes facere taliumque immunitatibus ac privilegiis potiuntur, impositum sibi habent nomen Dei, Spiritum adoptionis accipiunt, aditum consequuntur clamandi Abba Pater, commiserationem, tutelam, et providentiam sortiuntur; quin et castigationem Dei paternam experiuntur; nunquam tamen abdicantur, verum in diem redemptionis consignati

Chapter XIII. Cap. XIII. Of Sanctification. De Sanctificatione. I. They who are effectually called and regenerated, having a new heart and a new spirit created in them, are further sanctified, really and personally, through the virtue of Christ's death and resurrection, by his Word and Spirit dwelling in them; the dominion of the whole body of sin is destroyed, and the several lusts thereof are more and more weakened and mortified, and they more and more quickened and strengthened, in all saving graces, to the practice of true holiness, without which no man shall see the Lord. I. Quotquot efficaciter vocantur, ac regenerantur, cor novum habentes novumque spiritum in se creatum, sunt virtute mortis et resurrectionis Christi per verbum ejus spiritumque in eis inhabitantem ulterius sandificati, realiter quidem ac personaliter: totius corporis peccati dominium in eos destruitur, mortificantur; illi interim magis magisque in omni gratia II. This sanctification is throughout in the whole man, yet imperfect in this life; there abideth still some remnants of corruption in every part, whence ariseth a continual and irreconcilable war, the flesh lusting against the spirit, and the spirit against the sanctificatio, verum in hac vita est imperfecta nonnullis corruptionis reliquiis adhuc in omni parte remanentibus, unde bellum exoritur perpetuum et implacabile; hinc carne adversus spiritum, illinc spiritu adversus carnem concupiscente. III. In which war, although the remaining corruption for a time may much prevail, yet, through the continual supply of strength from the sanctifying Spirit of III. In quo quidem bello licet corruptio regenita, sanctificante Christi spiritu perpetuas ferente suppetias,

Christ, the regenerate part doth overcome; and so the saints grow in grace, perfecting holiness in the fear of God. evadit victrix); adeoque sancti in gratia crescunt, sanctitatem in timore Domini perficientes. Chapter XIV. Cap. XIV. Of Saving Faith. De Fide salvifica. I. The grace of faith, whereby the elect are enabled to believe to the saving of their souls, is the work of the Spirit of Christ in their hearts, and is ordinarily wrought by the ministry of the Word; by which also, and by the administration of the sacraments and prayer, it is increased and strengthened. I. Gratia Fidei, qua electi credere valent ad animarum suarum salutem, Spiritus Christi opus est in eorum cordibus operantis, effectum plerumque verbi Dei ministerio, quo eodem etiam, ut et administratione Sacramentorum atque oratione robur ei accedit ac incrementum. II. By this faith a Christian believeth to be true whatsoever is revealed in the Word, for the authority of God himself speaking therein; and acteth differently upon that which each particular passage thereof containeth; yielding obedience to the commands, trembling at the threatenings, and embracing the promises of God for this life and that which is to come. But the principal acts of saving faith are accepting, receiving, and resting upon Christ alone II. Hac Fide credit Christianus verum esse quicquid in verbo revelatur, propter authoritatem ipsius inibi loquentis Dei; et varie quidem in illud agit tum obsequendo mandatis, tum ad minas seu futuram spectent, amplexando, pro varia nempe ratione eumque solum

for justification, sanctification, and eternal life, by virtue of the covenant of grace. recumbentia pro justificatione, consequendis. III. This faith is different in degrees, weak or strong; may be often and many ways assailed and weakened, but gets the victory; growing up in many to the attainment of a full assurance through Christ, who is both the author and finisher of our faith. potest, non ita tamen quin victrix evadat; et quidem in multis ad plenum usque certitudinem per Christum adolescit, qui fidei Chapter XV. Cap. XV. Of Repentance unto Life. De resipiscentia ad vitam. I. Repentance unto life is an evangelical grace, the doctrine whereof is to be preached by every minister of the gospel, as well as that of faith in Christ. I. Resipiscentia ad vitam est gratia Evangelica, cuius quidem doctrina pariter ac illa de fide in II. By it a sinner, out of the sight and sense, not only of the danger, but also of the filthiness and odiousness of his sins, as contrary to the holy nature and righteous law of God, and upon the apprehension of his mercy in Christ to such as are penitent, so grieves for and hates his sins as to turn from them all unto God, purposing and endeavoring II. Per eam peccator ex inspectu sensuque non solum adversantium, atque e perspecta ejus erga poenitentes in Christo misericordia, ita peccata sua deflet ac detestatur, ut ab eis omnibus ad Deum convertatur cum proposito conatuque in cunctis mandatorum

to walk with him in all the ways of his commandments. ejus viis cum eodem ambulandi. III. Although repentance be not to be rested in as any satisfaction for sin, or any cause of the pardon thereof, which is the act of God's free grace in Christ; yet is it of such necessity to all sinners that none may expect pardon without it. III. Etsi peccatis satisfactio, aut causa remissionis peccatorum (qui cunctis peccatoribus usque adeo necessaria, ut sine ea nulla cuivis unquam remissio sit expectanda. IV. As there is no sin so small but it deserves damnation, so there is no sin so great that it can bring damnation upon those who truly repent. IV. Quemadmodum nullum est peccatum adeo exiguum ut damnationem non mereatur, ita neque magnum adeo peccatum ullum est, ut damnationem inferre possit vere poenitentibus. V. Men ought not to content themselves with a general repentance, but it is every man's duty to endeavor to repent of his particular sins particularly. V. In resipiscentia generali acquiescendum non est, verum ad id contendere tenetur quisque, ut singulorum suorum peccatorum quam particularem agat poenitentiam. VI. As every man is bound to make private confession of his sins to God, praying for the pardon thereof, upon which, and the forsaking of them, he shall find mercy; so he that scandalizeth his brother, or the Church of Christ, ought to be willing, by a private or public confession and sorrow for his sin, to declare his repentance VI. Quemadmodum autem tenetur quivis peccata sua Deo privatim confiteri, et pro remissione illorum precibus contendere: (quod fuerit, promptus et paratus esse debet qua confessione sive privata, sive etiam publica, qua de peccatis

to those that are offended, who are thereupon to be reconciled to him, and in love to receive him. suis dolore, resipiscentiam redire cum eo in gratiam debent, eumque denuo cum charitate recipere.

Chapter XVI. Cap. XVI. Of Good Works. De bonis operibus. I. Good works are only such as God hath commanded in his holy Word, and not such as, without the warrant thereof, are devised by men out of blind zeal, or upon any pretense of good intention. I. II. These good works, done in obedience to God's commandments, are the fruits and evidences of a true and lively faith; and by them believers manifest their thankfulness, strengthen their assurance, edify their brethren, adorn the profession of the gospel, stop the mouths of the adversaries, and glorify God, whose workmanship they are, created in Christ Jesus thereunto, that, having their fruit unto holiness, they may have Evangelii professionem ornant, obturant ora adversantibus, ac Deum denique glorificant, cuius opificium sunt in Jesu III. Their ability to do good III. Quod bonis operibus idonei

works is not at all of themselves, but wholly from the Spirit of Christ. And that they may be enabled thereunto, besides the graces they have already received, there is required an actual influence of the same Holy Spirit to work in them to will and to do of his good pleasure; yet are they not hereupon to grow negligent, as if they were not bound to perform any duty unless upon a special motion of the Spirit; but they ought to be diligent in stirring up the spiritu Christi est, nullatenus autem e seipsis. Et quo eis Spiritus sancti actualis porro requiritur influentia, qua nempe in iis operetur tum velle tum etiam efficere pro suo ipsius beneplacito: si nisi specialiter eos excitante Spiritu ad nulla pietatis officia IV. They who in their obedience attain to the greatest height which is possible in this life, are so far from being able to supererogate and to do more than God requires, as that they fall short of much summum quidem in hac vita possibilem assequuntur, tantum abest ut requisiverit, ut multum sane subsidant infra illud, quod ex officio V. We can not, by our best works, merit pardon of sin, or eternal life at the hand of God, by reason of the great disproportion that is between them and the glory to come, and the infinite distance that is between us and God, whom by them we can neither profit nor satisfy V. optimis quidem operibus nostris; cum propter summam illam inter ea et futuram gloriam disparitatem; tum etiam propter infinitam distantiam

for the debt of our former sins; but when we have done all we can, we have done but our duty, and are unprofitable servants; and because, as they are good, they proceed from his Spirit; and as they are wrought by us, they are defiled and mixed with so much weakness and imperfection that they can not endure the severity of God's judgment. quicquam possumus, neque pro antecedentium peccatorum nostrorum debito satisfacere; verum cum quantum inutiles futuri sumus; tum denique quoniam a spiritu Dei in quantum bona sunt proficiscuntur, ita vero sunt coinquinata, tantumque imperfectionis ac infirmitas admistum habent, prout a nobis efficiuntur, ut strictum Dei judicium non sint ferendo. VI. Yet notwithstanding, the persons of believers being accepted through Christ, their good works also are accepted in him, not as though they were in this life wholly unblamable and unreprovable in God's sight; but that he, looking upon them in his Son, is pleased to accept and reward that which is sincere, although accompanied with many weaknesses and imperfections. VI. Nihilominus tamen acceptis in gratiam per Christum fidelium personis, eorum etiam opera bona per eundem accepta sunt; non quod in hac reprehensionem mereantur; verum quod illa respiciens in filio suo Deus, quod sincerum est, utcunque multis infirmitatibus ac imperfectionibus involutum, acceptare dignetur ac remunerari. VII. Works done by unregenerate men, although for the matter of them they may be things which God commands, and of good use both to themselves and others; VII. Opera nondum regenitorum, licet, aliis item utilia; cum tamen neque a corde profluant per fidem

yet because they proceed not from a heart purified by faith, nor are done in a right manner, according to the Word, nor to a right end, the glory of God; they are therefore sinful, and can not please God, or make a man meet to receive grace from God. And yet their neglect of them is more sinful and displeasing unto God. modo, sed neque ad finem debitum, Dei nempe gloriam, destinentur; sunt proinde peccata, nec Deo grata esse possunt, nec reddere quenquam valent idoneum ad gratiam a Deo recipiendum. Ejusmodi tamen operum neglectu, gravius quidem illi peccant Deumque offendunt vehementius. Chapter XVII. Cap. XVII. Of the Perseverance of the Saints. De perseverantia Sanctorum. I. They whom God hath accepted in his Beloved, effectually called and sanctified by his Spirit, can neither totally nor finally fall away from the state of grace; but shall certainly persevere therein to the end, and be eternally saved. I. Quotquot Deus in dilecto suo acceptavit, vocavit efficaciter ac per Spiritum suum sanctificavit, non consequentur. II. This perseverance of the saints depends, not upon their own freewill, but upon the immutability of the decree of election, flowing from the free and unchangeable love of God the Father; upon the efficacy of the merit and intercession of Jesus Christ; the ipsorum arbitrio, verum a decreti electionis immutabilitate (quod ex amore Dei Patris fluxit, gratuito illo ac immutabili), a meriti Jesu Christi ac intercessionis efficacia, a Spiritus et seminis Dei in iis permansione;

of the Spirit and of the seed of God within them; and the nature of the covenant of grace: from all which ariseth also the certainty and infallibility thereof. a natura denique foederis infallibilitas. III. Nevertheless they may, through the temptations of Satan and of the world, the prevalency of corruption remaining in them, and the neglect of the means of their preservation, fall into grievous sins; and for a time continue therein: whereby they incur God's displeasure, and grieve his Holy Spirit; come to be deprived of some measure of their graces and comforts; have their hearts hardened, and their consciences wounded; hurt and scandalize others, and bring temporal judgments upon themselves. III. Nihilo tamen minus fieri potest ut iidem illi, incidant, in eisque ad tempus commorentur; unde iram Dei sibi ipsis contrahunt, ; ejusque Spiritum Sanctum contristant, gratias suas et consolationes quadantenus et quoad gradus nonnullos amittunt, corda sibi habent indurata, et vulneratas conscientias; aliis nocumento sunt et offendiculo, sibimet ipsis denique accersunt judicia Dei temporalia. Chapter XVIII. Cap. XVIII. Of the Assurance of Grace and Salvation. De certitudine gratiae et salutis. I. Although hypocrites and other unregenerate men may vainly deceive themselves with false hopes and carnal presumptions of being in the favor of God and estate of salvation, which hope of theirs I. decipiant, favorem Dei, statumque salutis sibi falso arrogantes;

shall perish: yet such as truly believe in the Lord Jesus, and love him in sincerity, endeavoring to walk in all good conscience before him, may in this life be certainly assured that they are in a state of grace, and may rejoice in the hope of the glory of God, which hope shall never make them ashamed. spes peribit: qui tamen in Dominum Jesum vere credunt, eumque sincere diligunt, studentes coram ipso in omni bona conscientia ambulare; evadere possunt pudefaciet. II. This certainty is not a bare conjectural and probable persuasion, grounded upon a fallible hope; but an infallible assurance of faith, founded upon the divine truth of the promises of salvation, the inward evidence of those graces unto which these promises are made, the testimony of the Spirit of adoption witnessing with our spirits that we are the children of God: which Spirit is the earnest of our inheritance, whereby we are sealed to the day of conjecturalis et probabilis, innixa spe fallaci; verum promissionum salutis veritatem; gratiarum, quibus promissiones adoptionis una cum spiritibus nostris testificantis nos esse filios diem redemtionis sigillamur. III. This infallible assurance doth not so belong to the essence of faith, but that a true believer may wait long, and conflict with many difficulties before he be partaker of it: yet, being enabled by the Spirit to know the things which are freely given him of God, he vere fidelis expectare quandoque diutius, et cum variis difficultatibus confligere prius possit, quam illius compos fiat, verum poterit idem ordinariorum usu debito mediorum, absque revelatione ulla extraordinaria

may, without extraordinary revelation, in the right use of ordinary means, attain thereunto. And therefore it is the duty of every one to give all diligence to make his calling and election sure; that thereby his heart may be enlarged in peace and joy in the Holy Ghost, in love and thankfulness to God, and in strength and cheerfulness in the duties of obedience, the proper fruits of this assurance: so far is it from inclining men to looseness. cognoscendi facultatem subministrante. Proindeque tenetur quisque, quo vocationem suam sibi et electionem certmn faciat, omnem adhibere diligentiam, unde cor suum habeat pace et gaudio in spiritu alacritate dilatatum; qui certitudinus huius fructus proprii sunt ac genuini. Tantum abest ut homines inde ad omnem nequitiam discingantur. IV. True believers may have the assurance of their salvation divers ways shaken, diminished, and intermitted; as, by negligence in preserving of it; by falling into some special sin, which woundeth, the conscience, and grieveth the Spirit; by some sudden or vehement temptation; by God's withdrawing the light of his countenance, and suffering even such as fear him to walk in darkness and to have no light: yet are they never utterly destitute of that seed of God, and life of faith, that love of Christ and the brethren, that sincerity of heart and conscience of duty, out IV. Certitudo salutis vere fidelibus multifariam concuti potest et imminui imo et quandoque interrumpi; conservandi scilicet eam incuria; lapsu in peccatum aliquod insigne, quod conscientiam vulnerat, spiritumque contristat; tentatione aliqua vehementi ac subitanea; uti etiam Deo vultus sui lumen subducente, ac permittente ut vel illi qui ipsum timent in tenebris ambulent omni prorsus lumine viduati: nunquam tamen destituuntur penitus illo Dei semine vitaque fidei. Christi illa fratrumque conscientia; unde per

of which, by the operation of the Spirit, this assurance may in due time be revived, and by the which, in the mean time, they are supported from utter despair. operationem spiritus eadem illa certitudo tempestive possit reviviscere: quibusque interim ne prorsus in desperationem ruant suffulciuntur. Chapter XIX. Cap. XIX. Of the Law of God. De Lege Dei. I. God gave to Adam a law, as a covenant of works, by which he bound him and all his posterity to personal, entire, exact, and perpetual obedience; promised life upon the fulfilling, and threatened death upon the breach of it; and endued him with power and ability to keep it. I. Deus Adamo legem dedit ut foedus operum, quo cum illum ipsum tum posteros ejus omnes, ad obedientiam personalem, integram, exquisitam simul et perpetuam obligavit, pollicitus vitam si observarent, violatoribus autem mortem interminatus; eundemque potentia et viribus imbuit, quibus par esset illam observando. II. This law, after his fall, continued to be a perfect rule of righteousness; and, as such, was delivered by God upon mount Sinai in ten commandments, and written in two tables; the first four commandments containing our duty towards God, and the other six our regula perfectissima; quo etiam nomine a Deo est in monte Sinai quorum quatuor prima officium nostrum erga Deum, sex autem reliqua nostrum erga homines officium complectuntur. III. Beside this law, commonly called moral, God was pleased to give to the people of Israel, as a Church under age, ceremonial laws,

partly of worship, prefiguring Christ, his graces, actions, sufferings, and benefits; and partly holding forth divers instructions of moral duties. All which ceremonial laws are now abrogated under the New Testament. continentes; partim de cultu, Christi partim autem de moralibus officiis institutiones varias exhibentia. 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. IV. Iisdem etiam tanquam corpori politico leges multas dedit postularit. V. The moral law doth forever bind all, as well justified persons as others, to the obedience thereof; 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. Neither doth Christ in the gospel any way dissolve, but much strengthen, this obligation. V. Lex moralis omnes tam justificatos quam alios quosvis perpetuo ligat ad obedientiam illi exhibendam; neque id quidem solummodo vi constituentis creatoris Dei; neque sane hoc ejus vinculum in evangelio ulla ratione dissolvit Christus, verum idem plurimum confirmavit. VI. Although true believers be not under the law as a covenant of works, to be thereby justified or condemned; 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: est tamen ea illis non minus quam aliis suumque officium

duty, it directs and binds them to walk accordingly; discovering also the sinful pollutions of their nature, hearts, and lives; so as, examining themselves thereby, they may come to further conviction of, humiliation for, and hatred against sin; together with a clearer sight of the need they have of Christ, and the perfection of his obedience. It is likewise of use to the regenerate, to restrain their corruptions, in that it forbids sin; 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. The promises of it, in like manner, show them God's approbation of obedience, and what blessings they may expect upon the performance thereof; although not as due to them by the law as a covenant of words: 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. edocendo dirigit simul et obligat ad consentanee ambulandum; adeo ut ad illam semet exigentes, cum peccati ulterius convinci, pro eodem humiliari, ac ejusdem odio inflammari possint; tum vero etiam ut perspicere possint evidentius quam plane necessarius eis Christus, quamque perfecta sit ejusdem obedientia. Verum ulterius etiam regenitis ea utilis esse possit, in quantum nempe corruptiones eorum peccata prohibendo coërcet, 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. Quinetiam promissiones ejus demonstrant iis obedientia Deo quam accepta sit et tanquam lege debitas ex operum foedere) possint illi expectare. lege deterritus, nullo prorsus argumento sit, eum sub lege esse, non vero sub gratia constitutum.

VII. Neither are the forementioned uses of the law contrary to the grace of the gospel, but do sweetly comply with it: 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. VII. Neque interim Legis usus isti iam memorati, Evangelii voluntatem humanam ita subjugante ac imbuente Christi Spiritu, ut idem voluntas Dei in lege sua revelata. Chapter XX. Cap. XX. Of Christian Liberty, and Liberty of Conscience. De Libertate 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; and in their being delivered from this present evil world, bondage to Satan, and dominion of sin, from the evil of afflictions, the sting of death, the victory of the grave, and everlasting damnation; as also in their free access to God, and their yielding obedience unto him, not out of slavish fear, but a childlike love and willing mind. All which were common also to believers under the law; 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, denique damnation liberentur; Quodque libere eis liceat ad Deum accedere: eique non e metu servile, verum e filiali dilectione, omnia cum fidelibus sub lege habent communia. 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; and in greater boldness of access to the throne of grace, and in fuller communications of the free Spirit of God, than believers under the law did ordinarily partake of. nempe Legis ceremonialis jugo, cui subjecta erat Ecclesia Judaica, sed et effusiorem gratuiti Spiritus Dei communicationem sunt consecuti, quam ordinarie sub Lege fideles participarunt. II. God alone is Lord of the conscience, 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. So that to believe such doctrines, or to obey such commands out of conscience, is to betray true liberty of conscience; and the requiring of an implicit faith, and an absolute and blind obedience, is to destroy liberty of conscience, and reason exemit doctrinis et mandatis hominum, ubi aut verbo ejus adversantur, aut in rebus fidei et cultus quicquam ei superaddunt. Unde qui ejusmodi aut doctrinas credunt, aut mandatis obtemperant, quasi ad id Qui autem vel fidem implicitam, vel obedientiam absolutam etiam destruant libertatem. 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 libertatis, cuivis aut cupiditati indulgent aut peccato assuescunt, eo inimicorum nostrorum liberati, Domino in sanctimonia et justitia coram

IV. And because the power 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. 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. IV. Quoniam vero potestates quas Deus ordinavit, et libertas quam acquisivit Christus censendi sunt, Quique vel ejusmodi opiniones publicaverint, fide, de cultu, aut moribus principiis notis, aut pietatis denique vi minitantur; omnino licitum est tum ab iis facti rationem reposcere, tum in eos qua censuris Ecclesiasticis, qua civilis magistratus potestate animadvertere.

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. But the acceptable way of worshiping the true God is instituted by himself, and so limited to 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 or any other way not prescribed in the Holy Scripture. I. 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. At rationem verum Deum colendi acceptabilem ipse instituit, itaque voluntate sua revelata definivit, ut coli non debeat secundum quavis visibili, aut alia via quaviscunque quam scriptura sacra non II. Religious worship is to be given to God, the Father, Son, and Holy Ghost; and to him alone: not to angels, saints, or any other creature: and since the fall, not without a Mediator; nor in the mediation of any other but of Christ alone. II. Cultus religiosus Deo Patri Filio et Spiritui sancto, eique soli est exhibendus, non angelis, non sanctis, neque alii cuivis quidem per Mediatorem alium quam Jesum Christum. III. Prayer with thanksgiving, being one special part of religious worship, is by God required of all III. Supplicationem cum Deus fieri

men; and that it may be accepted, it is to be made in the name of the Son, by the help of his Spirit, according to his will, with understanding, reverence, humility, fervency, faith, love, and perseverance; and, if vocal, in a known tongue. est in nomine Filii, subsidio spiritus ejus, et secundum ipsius voluntatem, cum intellectu, reverentia, humilitate, fervore, fide, amore, ac perseverantia offerenda; et quidem, si vocalis sit, in lingua nota est efferenda. IV. Prayer is to be made for things lawful, and for all sorts of men living, or that shall live hereafter; but not for the dead, nor for those of whom it may be known that they have sinned the sin unto death. IV. Preces pro rebus non nisi licitis sunt scilicet, aut etiam victuris aliquando; pro mortuis autem neutiquam; sed neque pro iis, de quibus constare possit eos peccatum ad mortem perpetrasse. V. The reading of the Scriptures with godly fear; the sound preaching; and conscionable hearing of the Word, in obedience unto God with understanding, faith, and reverence; singing of psalms with grace in the heart; as, also, the dne administration and worthy receiving of the sacraments instituted by Christ; are all parts of the ordinary religious worship of God: besides religious oaths, vows, solemn V. Scripturarum lectio cum religiosa ex obedientia erga Deum, cum intellectu, fide et reverentia; Psalmorum cum gratia in corde cantatio, prout etiam participatio digna, sunt divini cultus reiigiosi partes, et quidem ordinarii. Religiosa insuper juramenta, votaque; solennia jejunia,

fastings, and thanksgivings upon several occasions; which are, in their several times and seasons, to be used in an holy and religious manner. solennesque gratiarum actiones, pro quidem ac religiose sunt adhibenda. VI. Neither prayer, nor any other part of religious worship, is now, under the gospel, either tied unto, or made more acceptable by any place in which it is performed, or towards which it is directed: but God is to be worshiped every where in spirit and truth; as in private families daily, and in secret each one by himself, so more solemnly in the public assemblies, which are not carelessly or willfully to be neglected or forsaken, when God, by his Word or providence, calleth thereunto. VI. Hodie sub evangelio neque preces, nec ulla pars alia religiosi cultus ita cuivis inde gratior evadat et acceptior; verum ubique Deus colendus est in spiritu ac veritate; quotidie quidem inter privatos parietes a quavis familia, ut etiam a quolibet seorsim in secreto; at solenniter magis in conventibus publicis, qui certe quoties eo nos Deus vocat, seu verbo suo seu providentia, non sunt vel ex incuria vel obstinatione animi aut negligendi aut deserendi. VII. As it is of the law of nature, that, in general, a due proportion of time be set apart for the worship of God; so, in his Word, by a positive, moral, and perpetual commandment, binding all men in all ages, he hath particularly appointed one day in seven for a Sabbath, to be kept holy unto him: which, from the VII. Quemadmodum est de morali, positivo ac perpetuo, homines omnes cujuscunque fuerint seculi obligante) speciatim e septenis quibusque diebus diem unum in Sabbatum designavit, sancte sibi observandum. Quod

beginning of the world to the resurrection of Christ, was the last day of the week; and, from the resurrection of Christ, was changed into the first day of the week, which in Scripture is called the Lord's day, and is to be continued to the end of the world, as the Christian Sabbath. quidem ab orbe condito ad resurrectionem usque Christi dies ultimus erat in septimana; deinde autem a Christi quidem in Scriptura Dies Dominicus nuncupatur, estque perpetuo ad finem mundi tanquam Sabbatum Christianum celebrandus. VIII. This Sabbath is then kept holy unto the Lord, when men, after a due preparing of their hearts, and ordering of their common affairs beforehand, do not only observe an holy rest all the day from their own works, words, and thoughts, about their worldly employments and recreations; but also are taken up the whole time in the public and private exercises of his worship, and in the duties of necessity and mercy. VIII. Tunc autem hoc Sabbatum Deo sancte celebratur, circa illas exerceri solent) a recreationibus etiam ludicris quietem sanctam toto observant die; verum etiam in exercitiis divini cultus publicis privatisque, ac in officiis necessitatis et Chapter XXII. Cap. XXII. Of Lawful Oaths and Vows. De Juramentis, votisque licitis. I. A lawful oath is a part of religious worship, wherein, upon just occasion, the person swearing solemnly calleth God to witness what he asserteth or promiseth; and to judge him according to the truth or falsehood of what he sweareth. I. Juramentum licitum est pars cultus religiosi, qua (occasione justa oblata) qui jurat, Deum, de eo quod asserit aut promittit, solenni modo testatur; eundemque appellat se secundum illius quod jurat veritatem aut falsitatem judicaturum. II. The name of God only is that II. Per solum Dei nomen jurare

by which, men ought to swear, and therein it is to be used with all holy fear and reverence; therefore to swear vainly or rashly by that glorious and dreadful name, or to swear at all by any other thing, is sinful, and to be abhorred. Yet as, in matters of weight and moment, an oath is warranted by the Word of God, under the New Testament, as well as under the Old, so a lawful oath, being imposed by lawful authority, in such matters ought to be taken. debent homines, quod quidem cum omni timore sancto ac reverentia est inibi usurpandum. Proindeque per nomen illud gloriosum ac tremendum jurare leviter, aut temere, vel etiam omnino jurare per rem aliam quamviscunque, sceleratum est et quam maxime perhorrescendum. Veruntamen sicut in rebus majoris ponderis et momenti secundum verbum Dei licitum est jusjurandum non minus quidem sub Novo quam sub Vetere Testamento: ita sane jusjurandum licitum, authoritate legitima si exigatur, non est in rebus ejusmodi declinandum. III. Whosoever taketh an oath ought duly to consider the weightiness of so solemn an act, and therein to avouch nothing but what he is fully persuaded is the truth. Neither may any man bind himself by oath to any thing but what is good and just, and what he believeth so to be, and what he is able and resolved to perform. Yet it is a sin to refuse an oath touching any thing that is good and just, being imposed pondus actionis tam solennis rite secum perpendere oportet, atque juratum de nullo asseverare quod verum esse non habeat sibi persuasissimum. Neque licet cuivis ad agendum quicquam obstringere semet jurejurando, nisi quod revera bonum justumque est, statuitque. Veruntamen de re bona justaque jusjurandum, legitima authoritate si exigatur, peccat ille qui detrectat. IV. An oath is to be taken in the plain and common sense of IV.

the words, without equivocation or mental reservation. It can not oblige to sin; but in any thing not sinful, being taken, it binds to performance, although to a man's own hurt: nor is it to be violated, although made to heretics or infidels. manifesto, sine peccandum quenquam obligare nequit, verum in re qualibet cui abest infidelibus, violare. V. A vow is of the like nature with a promissory oath, and ought to be made with the like religious care, and to be performed with the like promissorio, parique debet tum religione nuncupari tum fide persolvi.

VI. It is not to be made to any creature, but to God alone: and that it may be accepted, it is to be made voluntarily, out of faith and conscience of duty, in way of thankfulness for mercy received, or for the obtaining of what we want; whereby we more strictly bind ourselves to necessary duties, or to other things, so far and so long sed Deo soli nuncupandum, et quo gratum illi esse possit acceptumque, est quidem lubenter, e fide, officiique nostri conscientia causa, vel boni alicujus, quo indigemus, consequendi; per hoc autem nosmet ad officia necessaria arctius obligamus; vel etiam ad res alias quatenus quidem et quamdiu istis subserviunt. VII. No man may vow to do any thing forbidden in the Word of God, or what would hinder any duty therein commanded, or which is not in his own power, and for the performance whereof he hath no promise VII. Nemini quicquam vovere licet se acturum, quod aut verbo Dei prohibetur; pollicitus.

or ability from God. In which respect, popish monastical vows of perpetual single life, professed poverty, and regular obedience, are so far from being degrees of higher perfection, that they are superstitions and sinful snares, in which no Christian may entangle himself. Unde Pontificiorum illa de perpetuo coelibatu, de paupertate, deque obedientia regulari vota Monastica, tantum abest ut perfectionis gradus sint sublimiores, ut superstitionis plane sint ac peccati laquei, quibus nulli unquam Christiano semetipsum licet implicare. Chapter XXIII. Cap. XXIII. Of the Civil Magistrate. De Magistratu Civili. I. God, the Supreme Lord and King of all the world, hath ordained civil magistrates to be under him, over the people, for his own glory and the public good, and to this end hath armed them with the power of the sword, for the defense and encouragement of them that are good, and for the punishment of evil-doers. I. Supremus totius Mundi Rex ac Dominus Deus, Magistratus Civiles ordinavit qui vices ejus gerant supra populum ad suam ipsius gloriam, ac bonum publicum; in quem finem eosdem armavit potestate gladii, propter bonorum quidem animationem ac tutamen, animadversionem autem in maleficos. II. It is lawful for Christians to accept and execute the office of a magistrate when called thereunto; in the managing whereof, as they ought especially to maintain piety, justice, and peace, according to the wholesome laws of each commonwealth, so, for that end, they may lawfully, now under the New Testament, wage war upon just and necessary occasion. ^& II. Christianis, quoties ad id vocantur, Magistratus munus et suscipere licet et exequi; in quo finem consequantur, licitum est iis vel hodie sub Novo Testamento in causis justis ac necessariis bellum gerere.

III. The civil magistrate may not assume to himself the administration of the Word and Sacraments, or the power of the keys of the kingdom of heaven: yet he hath authority, and it is his duty to take order, that unity and peace be preserved in the Church, that the truth of God be kept pure and entire, that all blasphemies and heresies be suppressed, all corruptions and abuses in worship and discipline prevented or reformed, and all the ordinances of God duly settled, administered, and observed. For the better effecting whereof he hath power to call synods, to be present at them, and to provide that whatsoever is transacted in them be according to the mind of God. III. Magistratui Civili verbi et sacramentorum administrationem, aut clavium regni coelorum potestatem assumere sibi non est licitum: nihilo tamen minus et jure potest ille, eique incumbit providere reformentur, omnia denique instituta divina, ut rite statuminentur, possit, potestatem habet tum Synodos convocandi, tum ut ipsis intersit, consentaneum.

The above section is changed in the American revision, and adapted to the separation of Church and State, as follows:

[III. Civil magistrates may not assume to themselves the administration of the Word and Sacraments (2 Chron. xxvi. 18); or the power of the keys of the kingdom of heaven (Matt. xvi. 19; 1 Cor. iv. 1, 2); or, in the least, interfere in matters of faith (John xviii. 36; Mal. ii. 7; Acts v. 29). Yet as nursing fathers, it is the duty of civil magistrates to protect the Church of our common Lord, without giving the preference to any denomination of Christians above the rest, in such a manner that all ecclesiastical persons whatever shall enjoy the full, free, and unquestioned liberty of discharging every part of their sacred functions, without violence or danger (Isa. xlix. 23). And, as Jesus Christ hath appointed a regular government and discipline in his Church, no law of any commonwealth should interfere with, let, or hinder, the due exercise thereof, among the voluntary members of any denomination of Christians, according to their own profession and belief (Psa. cv. 15; Acts xviii. 14-16). It is the duty of civil magistrates to protect the person and good name of all their people, in such an effectual manner as that no person be suffered, either upon pretence of religion or infidelity, to offer any indignity, violence, abuse, or injury to any other person whatsoever: and to take order, that all religious and ecclesiastical assemblies be held without molestation or disturbance (2 Sam. xxiii. 3; 1 Tim. ii. 1; Rom. xiii.

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 magistrate's 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 IV. Debet populus pro Magistratibus preces fundere, personas eorum honore prosequi, tributa aliaque eis debita persolvere, obtemperare licitis eorum mandatis, ac propter conscientiam subjici illorum authoritati; 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. scilicet eos

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. I. Conjugium inter unum virum ac foeminam unam contrahi debet; neque viro ulli uxores

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. II. Conjugium erat institutum, cum propter mariti uxorisque auxilium mutuum, tum propter humani generis prole legitima, impudicitiam declinandam. 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 only 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 with such as are notoriously wicked in their life, or maintain damnable heresies. III. Matrimonio jungi cuivis hominum Veruntamen solum in Domino connubia inire debent Christiani; 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,

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. 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. IV. Connubia intra consanguinitatis affinitatisque gradus in verbo Dei vetitos iniri non est licitum; 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. Non licet viro e cognatione minus, quam a suo liceret, alieno. V. Adultery or fornication, committed after a contract, being detected before marriage, giveth just occasion to the innocent party to dissolve that contract. In the case of adultery after marriage, it is lawful for the innocent party to sue out a divorce, and after the divorce to marry another, as if the offending party were dead. V. Adulterium aut scortatio si admittatur post sponsalia, ac contractum illum dissolvendi; quod si adulterium post conjugium admittatur, licebit parti innocenti divortium lege postulare ac obtinere; atque quidem post factum divortium conjugio alteri violabat. 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; 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. Magistratu civili subveniri possit, sufficiens causa nulla esse potest conjugii vinculum dissolvendi. Atque hac quidem in re procedendi ordo

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. I. 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. 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, and of their children; and is the kingdom of the Lord Jesus Christ, the house and family of God, out of which there is no ordinary possibility of salvation. II. Ecclesia autem unius gentis finibus, ut pridem sub lege, circumscripta) ex iis omnibus constat, undecunque terrarum sint, qui veram religionem profitentur, una cum eorundem liberis; estque Regnum Domini Jesu Christi, Domus et familla Dei, extra quam quidem ordinarie fieri nequit ut quivis salutem consequatur.

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 ministrorum ordinem, oracula, ac instituta Dei ad sanctos usque ad finem mundi in hac vita colligendos simul et perficiendos; in quem reddit efficacia. IV. This catholic Church hath been sometimes more, sometimes less visible. 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 majori aut minori cum puritate in iis docetur excipiturque Evangelii doctrina, administrantur divina instituta, cultusque publicus celebratur. V. 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, there shall be always a Church on earth to worship God according to his will. secundum ipsius voluntatem. VI. There is no other head of the Church but the Lord Jesus Christ: Dominum Jesum Christum nullum est; 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. 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.

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: and being united to one another in love, they have communion in each other's 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. I. Sancti omnes, qui capiti suo Jesu Christo per Spiritum ejus ac per fidem uniuntur, gratiarum ejus, perpessionum, mortis, etiam amore conjuncti sibimet invicem mutuam donorum suorum gratiarumque societatem quandam ineunt, ac ad ejusmodi officia conducant, cum quoad internum tum etiam quoad externum hominem. 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; 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 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. obtulerit, est ad eos omnes, qui ubivis locorum Domini Jesu nomen invocant, extendenda. 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. Nor doth their communion one with another, as saints, take away or infringe the title or propriety which each utrumvis affirmare impium est ac blasphemum; neque sane communio bona et possessiones suas jus privatum vel tollit vel imminuit. Chapter XXVII. Cap. XXVII. Of the Sacraments. De Sacramentis. I. Sacraments are holy signs and seals of the covenant of grace, immediately instituted by God, to represent Christ and his benefits, and to confirm our interest in him: as also to put a visible difference between those that belong unto the Church and the rest of the world; and solemnly to engage them to the service of God in Christ, according to his Word. I. Sacramenta sunt nostrum in illo confirmandum, prout etiam ad illos qui Ecclesiam spectant a reliquis illis qui sunt e mundo, visibili discrimine separandum, utque ii solenniter devinciantur ad obedientiam et cultum Deo in Christo juxta verbum ejus exhibendum. II. There is in every sacrament II. In Sacramento quolibet est inter

a spiritual relation or sacramental union, between the sign and the thing signified; whence it comes to pass that the names and the effects of the one are attributed to the other. signum et rem fit ut alterius nomina et effectus alteri quandoque tribuantur. 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. gratia, per vim aliquam iis intrinsecam non confertur, neque ex intentione vel pietate adininistrantis pendent Sacramenti vis ac efficacia; verum ex operatione Spiritus, ac verbo Sacramenti potestas fit, tum etiam promissionem de beneficiis digne percipientibus exhibendis. IV. There be only two sacraments ordained by Christ our Lord in the gospel, that is to say, Baptism and the Supper of the Lord: neither of which may be dispensed by any but by a minister of the Word lawfully ordained. IV. Sacramenta duo tantum sunt a Christo Domino nostro in Evangelio instituta, Baptismus scilicet, et coena Domini; quorum neutrum de debet nisi a ministro verbi legitime ordinato dispensari.

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. V. Sacramenta Veteris Testamenti si res spirituales per ea significatas exhibitasque respiciamus, quoad substantiam eadem fuere cum his sub Novo. Chapter XXVIII. Cap. XXVIII. Of Baptism. De Baptismo. I. Baptism is a sacrament of the I. Baptismus est sacramentum

New Testament, ordained by Jesus Christ, not only for the solemn admission of the party baptized into the visible Church, but also to be unto him 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 sacrament is, by Christ's own appointment, to be continued in his Church until the end of the world. Novi Testamenti, a Jesu Christo institutum, admissionem, verum etiam ut signum eidem sit, et sigillum cum regenerationis, remissionis peccatorum, ac sui ipsius Deo quidem Sacramentum e Christi ipsius mandato est in Ecclesia ejus ad finem usque mundi retinendum. II. The outward element to be used in this sacrament 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. II. Elementum externum in hoc Sacramento adhibendum est Aqua; qua baptizari debet admittendus, a ministro Evangelii legitime ad hoc vocato, in nomine Patris et filii et Spiritus Sancti. III. Dipping of the person into the water is not necessary; but baptism is rightly administered by pouring or sprinkling water upon the person. III. Baptizandi in aquam immersio necessaria non est; verum baptismus rite administratur aqua superfusa vel etiam inspersa baptizando. IV. Not only those that do actually profess faith in and obedience unto Christ, but also the infants IV. Non illi solum qui fidem in Christum eique se obedientes fore actu quidem profitentur, verum

of one or both believing parents are to be baptized. etiam infantes qui a Parente vel altero vel utroque fideli procreantur, sunt baptizandi. V. Although it be a great sin to contemn or neglect this ordinance, yet grace and salvation are not so inseparably annexed unto it, as that no person can be regenerated or saved without it, or that all that are baptized are undoubtedly regenerated. V. Quamvis grave peccatum sit institutum hoc despicatui habere vel negligere; non tamen ei salus et gratia ita individue annectuntur, ut absque illo nemo unquam regenerari aut salvari possit, aut quasi indubium omnino sit regenerari omnes qui baptizantur.

VI. The efficacy of baptism is not tied to that moment of time wherein it is administered; yet, notwithstanding, by the right use of this ordinance the grace promised is not only offered, but really exhibited and conferred by the Holy Ghost, to such (whether of age or infants) as that grace belongeth unto, according to the counsel of God's own will, in his appointed time. VI. Baptismi efficacia ei temporis momento quo administratur non adstringitur. Nihilominus tamen, usu debito hujus instituti non offertur solum promissa gratia, verum etiam omnibus (tam infantibus quam adultis) ad quos gratia illa e suo constituto realiter confertur et exhibetur. VII. The sacrament of baptism is but once to be administered to any semel administrandum. Chapter XXIX. Cap. XXIX. Of the Lord's Supper. De Coena Domini. I. Our Lord Jesus, in the night wherein he was betrayed, instituted I. Dominus noster Jesus eadem qua prodebatur nocte instituit corporis

the sacrament of his body and blood, called the Lord's Supper, to be observed in his Church, unto the end of the world, for the perpetual remembrance of the sacrifice of himself in his death, the sealing all benefits thereof unto true believers, their spiritual nourishment and growth in him, their further engagement in, and to all duties which they owe unto him; and to be a bond and pledge of their communion with him, and with each other, as members of his mystical body. et sanguinis sui sacramentum, Coenam Domini quam dicimus, in Ecclesia sua ad finem usque mundi celebrandum, in perpetuam memoriam sacrificii sui ipsius in morte sua oblati, et ad beneficia istius omnia vere fidelibus obsignandum; in eorum item alimentum ac incrementum in Christo debita, arctiori adhuc nodo tenerentur; ut vinculum denique ac pignus tanquam corporis ipsius mystici membris, intercedit. II. In this sacrament Christ is not offered up to his Father, nor any real sacrifice made at all for remission of sins of the quick or dead, but only a commemoration of that one offering up of himself, by himself, upon the cross, once for all, and a spiritual oblation of all possible praise unto God for the same; so that the Popish sacrifice of the mass, as they call it, is most abominably injurious to Christ's one only sacrifice, the alone propitiation for all the sins of the elect. II. In hoc Sacramento non Patri suo offertur Christus, sed neque inibi fit reale aliquod sacrificium ad peccatorum oblationis, qua Christus semet ipsum ipse in cruce, et quidem omnino semel obtulit, commemoratio solum; una cum spirituali propterea laudis utpote maxime injuriam uni illi unicoque Christi sacrificio, quod quidem unica est pro peccatis electorum universus propitiatio.

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; but to none who are not then present in the congregation. 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, nemini autem a congregatione tunc absenti. IV. Private masses, or receiving this sacrament by a priest, or any other, alone; as likewise the denial of the cup to the people; 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 Sacramenti a solo vel Sacerdote vel alio quovis; prout etiam poculi a populo detensio, elementorum adoratio, quoque adorentur institutioni plane contraria. 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; albeit, in substance and nature, they still V. In hoc Sacramento externa elementa ad usus a Christo institutos rite separata, ita ad eum nempe ac sanguinis Christi) vere quidem, at Sacramentaliter tantum, sint nuncupata, manent siquidem adhuc quoad substantiam et naturam vere solumque

remain truly, and only, bread and wine, as they were before. panis ac vinum nihilo minus quam antea fuerant. 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. et sanguinis Christi conversionem (transubstantiatio vulgo dicitur) sive illam per Sacerdotis consecrationem, sive quomodocunque demum ac rationi adversatur, sacramenti naturam evertit, superstitionis VII. Worthy receivers, outwardly partaking of the visible elements in this sacrament, 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. VII. Digne communicantes, Elementa in hoc Sacramento visibilia dum participant, 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 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, or be admitted thereunto. 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 sunt qui accedant ad mensam Domini; neque sine gravi in Christum participare; vel ad ea participandum admitti. 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. I. Dominus Jesus quatenus Rex et caput Ecclesiasticorum manu foret, distinctum a civili Magistratu. 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. 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.

III. Church censures are necessary for the reclaiming and gaining of offending brethren; for deterring of others from the 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. 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 accendi posset, si ipsius foedus, hujusque sigilla ab insigniter ac pertinaciter delinquentibus impune profanari pateretur. 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. IV. Quo melius autem hosce fines consequantur, procedere debent aliquod suspendendo, excommunicando denique ab Ecclesia, pro ratione 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 Ecclesia, conventus ejusmodi fieri debent, quales vulgo Synodi et Concilia nuncupantur.

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,

II. As magistrates may lawfully call a synod of ministers and other fit persons to consult and advise with about matters of religion; 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. ^& II. Quemadmodum licitum est Magistratibus Synodum Ministrorum aliorumque qui sunt idonei convocare, quibuscum de religionis rebus deliberent ac consultent: Ita si seipsis virtute officii, eisve cum aliis idoneis, accepta prius ab Ecclesiis suis delegatione, in istiusmodi conventibus congregari.

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 administratione delatas admittere, deque iis authoritative decernere. reverentia sunt ac summissione excipienda; Non quidem solum quod verbo Dei sint consentanea, verum etiam gratia potestatis ea constituentis,

the power whereby they are made, as being an ordinance of God, appointed thereunto in his Word. sit ordinatio Dei id ad in verbo suo designata. 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. IV. Synodi omnes sive concilia post Apostolorum 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. V. Synodi et Concilia id solum quod Ecclesiam spectat tractare spectant ingerere se debent, nisi humiliter supplicando in casibus, si qui acciderint, extraordinariis; aut consulendo, quoties id ab eis

Chapter XXXII. Cap. XXXII. Of the State of Men 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; but their souls (which neither die nor sleep), having an immortal subsistence, immediately return to God who gave them. 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: At subsistentiam habent immortalem, ad Deum continuo earum datorem

the face of God in light and glory, waiting for the full redemption of their bodies: 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. 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 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; 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. II. Novissimo illo die, qui comperientur in vivis non morientur quidem sed mutabuntur; qui mortui fuerint resuscitabuntur omnes, ipsissimis iis corporibus quibus viventes aliquando fungebantur, ac non aliis, utut qualitate

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. III. Injustorum corpora ad dedecus per potentiam Christi suscitabuntur; justorum autem ipsius glorioso. 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, to I. Diem Deus designavit quo mundum in justitia judicabit per Jesum Christum; cui a Patre data est

whom all power and judgment is given of the Father. In which day, not only the apostate angels shall be judged, 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. omnis potestas et judicium. Quo quidem die non solum judicabuntur Angeli apostatici, 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. 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; and of his justice in the damnation of the reprobate, who are wicked and disobedient. 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: 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. damnatione reproborum, qui improbi sunt et contumaces. Tunc enim justi 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: 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. Amen. tum ob majus piorum solatium in rebus adversis: 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. Amen. Charles Herle, Prolocutor. Cornelius Burges, Assessor. Herbert Palmer, Assessor. Henry Robroughe, Scriba. Adoniram Byfield, Scriba.

Hebrews 1:1.

Hebrews 1:1.

[So the Cambridge eds. of 1656 and 1659. The Edinb. ed. reads Testamenti.]

Matt. v. 18.

Matt. v. 18.

Isa. viii. 20; Acts xv. 15; John v. 39, 46.

John v. 39.

Col. iii. 16.

Rom. xv. 4.

Isa. viii. 20; Acts xv. 15; John v. 39, 46.

John v. 39.

Col. iii. 16.

Rom. xv.4.

Matt. xxii. 29, 31; Eph. ii. 20; Acts xxviii. 25.

Matt. xxii. 29, 31; Eph. ii. 20; Acts xxviii. 25.

John iv. 24.

Deut. iv. 15, 16; John iv. 24; Luke xxiv. 39.

James i. 17; Mal. iii. 6.

Psa. cxlv. 3.

Gen. xvii. 1; Rev. iv. 8.

Rom. xvi. 27.

Isa. vi. 3; Rev. iv. 8.

Psa. cxv. 3.

Exod. iii. 14.

Eph. i. 11.

Prov. xvi. 4; Rom. xi. 36; [Am. ed. Rev. iv. 11] .

Heb. xi. 6.

John iv. 24.

Deut. iv. 15, 16; John iv. 24; Luke xxiv. 39.

James i. 17; Mal. iii. 6.

Psa. cxlv. 3.

Gen. xvii. 1; Rev. iv. 8.

Rom. xvi. 27.

Isa. vi. 3; Rev. iv. 8.

Psa. cxv. 3.

Exod. iii. 14.

Eph. i. 11.

Prov. xvi. 4; Rom. xi. 36; [Am. ed. Rev. iv. 11].

Heb. xi. 6.

John v. 26.

Acts vii. 2.

Psa. cxix. 68.

Rom. xi. 36.

Heb. iv. 13.

Acts 15:18; Ezeck. xi. 5.

Psa. cxlv. 17; Rom. vii. 12.

John v. 26.

Acts vii. 2.

Psa. cxix. 68.

Rom. xi. 36.

Heb. iv. 13.

Acts 15:18; Ezeck. xi. 5.

Psa. cxlv. 17; Rom. vii. 12.

John xv. 26; Gal. iv. 6.

John xv. 26; Gal. iv. 6.

[Am. ed. decrees.]

Eph. i. 11; Rom. xi. 33; Heb. vi. 17; Rom. ix. 15,18.

James i. 13,17; 1 John i. 5; [Am. ed. Eccl. vii. 29].

Acts ii. 23; Matt. xvii. 12; Acts iv. 27, 28; John xix. 11; Prov. xvi. 33.

Eph. i. 11; Rom. xi. 33; Heb. vi. 17; Rom. ix. 15,18.

James i. 13,17; 1 John i. 5; [Am. ed. Eccl. vii. 29].

Acts ii. 23; Matt. xvii. 12; Acts iv. 27, 28; John xix. 11; Prov. xvi. 33.

Rom. viii. 30; Eph. i. 5; 2 Thess. ii. 13.

John xvii. 9; Rom. viii. 28 to the end; John vi. 64, 65; viii.

Rom. viii. 30; Eph. i. 5; 2 Thess. ii. 13.

John xvii. 9; Rom. viii. 28 to the end; John vi. 64, 65; viii.

Rom. ix. 20; xi. 33; Deut. xxix. 29.

Eph. i. 6; Rom. xi. 33.

Rom. ix. 20; xi. 33; Deut. xxix. 29.

Eph. i. 6; Rom. xi. 33.

Heb. i. 2; John i. 2, 3; Gen. i. 2; Job xxvi. 13; xxxiii. 4.

Gen. ch. i.; Heb. xi. 3; Col. i. 16; Acts xvii. 24.

Heb. i. 2; John i. 2, 3; Gen. i. 2; Job xxvi. 13; xxxiii. 4.

Gen. ch. i.; Heb. xi. 3; Col. i. 16; Acts xvii. 24.

Gen. i. 27.

Gen. ii. 7; Eccles. xii. 7; Luke xxiii. 43; Matt. x. 28.

Gen. i. 26; Col. iii. 10; Eph. iv. 24.

Eccles. vii. 29.

Gen. iii. 6; Eccles. vii. 29.

Gen. i. 27.

Gen. ii. 7; Eccles. xii. 7; Luke xxiii. 43; Matt. x. 28.

Gen. i. 26; Col. iii. 10; Eph. iv. 24.

Eccles. vii. 29.

Gen. iii. 6; Eccles. vii. 29.

Gen. i. 26, 28; [Am. ed. Psa. viii. 6-8].

Gen. i. 26, 28; [Am. ed. Psa. viii. 6-8].

Heb. i. 3.

chaps. xxxviii. xxxix. xl. xli.

Prov. xv. 3; [Am. ed. 2 Chron. xvi. 9]; Psa. civ. 24; cxlv. 17.

Acts xv. 18; Psa. xciv. 8-11.

Isa. lxiii. 14; Eph. iii. 10; Rom. ix. 17; Gen. xlv. 7; Psa. cxlv. 7.

Heb. i. 3.

chaps. xxxviii. xxxix. xl. xli.

Prov. xv. 3; [Am. ed. 2 Chron. xvi. 9]; Psa. civ. 24; cxlv. 17.

Acts xv. 18; Psa. xciv. 8-11.

Isa. lxiii. 14; Eph. iii. 10; Rom. ix. 17; Gen. xlv. 7; Psa. cxlv. 7.

Acts ii. 23.

Gen. viii. 22; Jer. xxxi. 35; Exod. xxi. 13; Deut. xix. 5; 1

Acts ii. 23.

Gen. viii. 22; Jer. xxxi. 35; Exod. xxi. 13; Deut. xix. 5; 1

Hos. i. 7; Matt. iv. 4; Job xxxiv. 10.

Hos. i. 7; Matt. iv. 4; Job xxxiv. 10.

Rom. iv. 19-21.

Rom. iv. 19-21.

Acts xiv. 16.

Acts xiv. 16.

2 Cor. xii. 7-9; Psa. lxxiii. throughout; lxxvii. 1-10, 12; Mark xiv. 66 to the end; John xxi. 15-17.

2 Cor. xii. 7-9; Psa. lxxiii. throughout; lxxvii. 1-10, 12; Mark xiv. 66 to the end; John xxi. 15-17.

Deut. xxix. 4.

Matt. xiii. 12; xxv. 29.

Deut. xxix. 4.

Matt. xiii. 12; xxv. 29.

Rom. xi. 32.

Rom. xi. 32.

Gen. iii. 6-8; Eccles. vii. 29; Rom. iii. 23.

Tit. i. 15; Gen. vi. 5; Jer. xvii. 9; Rom. iii. 10-19.

Gen. iii. 6-8; Eccles. vii. 29; Rom. iii. 23.

Tit. i. 15; Gen. vi. 5; Jer. xvii. 9; Rom. iii. 10-19.

Psa. li. 5; Gen. v. 3; Job xiv. 4; xv. 14.

Psa. li. 5; Gen. v. 3; Job xiv. 4; xv. 14.

Rom. v. 6; vii. 18; viii. 7; Col. i. 21; [Am. ed. John iii. 6].

Gen. vi. 5; viii. 21; Rom. iii. 10-12.

Rom. v. 6; vii. 18; viii. 7; Col. i. 21; [Am. ed. John iii. 6].

Gen. vi. 5; viii. 21; Rom. iii. 10-12.

xx. 9; Eccles. vii. 20.

xx. 9; Eccles. vii. 20.

Eph. ii. 3.

Gal. iii. 10.

Rom. vi. 23.

Eph. iv. 18.

Rom. viii. 20; Lam. iii. 39.

Eph. ii. 3.

Gal. iii. 10.

Rom. vi. 23.

Eph. iv. 18.

Rom. viii. 20; Lam. iii. 39.

Gal. iii. 12; [Am. ed. Hos. vi. 7; Gen. ii. 16, 17].

Gen. ii. 17; Gal. iii. 10.

Gal. iii. 12; [Am. ed. Hos. vi. 7; Gen. ii. 16, 17].

Gen. ii. 17; Gal. iii. 10.

Gal. iii. 21; Rom. iii. 20, 21; viii. 3; Gen. iii. 15; Isa. xlii. 6.

Gal. iii. 21; Rom. iii. 20, 21; viii. 3; Gen. iii. 15; Isa. xlii. 6.

Heb., chaps. viii. ix. x.; Rom. iv. 11; Col. ii. 11,12; 1 Cor.

1 Cor. x. 1-4; Heb. xi. 13; John viii. 56.

Heb., chaps. viii. ix. x.; Rom. iv. 11; Col. ii. 11,12; 1 Cor.

1 Cor. x. 1-4; Heb. xi. 13; John viii. 56.

Matt. xxviii. 19, 20; 1 Cor. xi. 23-25; [Am. ed. 2 Cor. iii.

Matt. xxviii. 19; Eph. ii. 15-19.

Luke xxii. 20; [Am. ed. Heb. viii. 7-9].

Gal. iii. 14, 16; Acts xv. 11; Rom. iii. 21-23, 30; Psa. xxxii.

Matt. xxviii. 19, 20; 1 Cor. xi. 23-25; [Am. ed. 2 Cor. iii.

Matt. xxviii. 19; Eph. ii. 15-19.

Luke xxii. 20; [Am. ed. Heb. viii. 7-9].

Gal. iii. 14, 16; Acts xv. 11; Rom. iii. 21-23, 30; Psa. xxxii.

Acts iii. 22; [Am. ed. Deut. xviii. 15].

Psa. ii. 6; Luke i. 33.

Eph. v. 23.

Heb. i. 2.

Acts xvii. 31.

John xvii. 6; Psa. xxii. 30; Isa. liii. 10.

Acts iii. 22; [Am. ed. Deut. xviii. 15].

Psa. ii. 6; Luke i. 33.

Eph. v. 23.

Heb. i. 2.

Acts xvii. 31.

John xvii. 6; Psa. xxii. 30; Isa. liii. 10.

Luke i. 35; Col. ii. 9; Rom. ix. 5; 1 Pet. iii. 18; 1 Tim. iii.

Luke i. 35; Col. ii. 9; Rom. ix. 5; 1 Pet. iii. 18; 1 Tim. iii.

Psa. xlv. 7; John iii. 34.

Col. ii. 3.

Col. i. 19.

Heb. vii. 26; John i. 14.

Acts x. 38; Heb. xii. 24; vii. 22.

John v. 22, 27; Matt. xxviii. 18; Acts ii. 36.

Psa. xlv. 7; John iii. 34.

Col. ii. 3.

Col. i. 19.

Heb. vii. 26; John i. 14.

Acts x. 38; Heb. xii. 24; vii. 22.

John v. 22, 27; Matt. xxviii. 18; Acts ii. 36.

Psa. xl. 7, 8; Heb. x. 5-10; John x. 18; Phil. ii. 8.

Gal. iv. 4.

Matt. iii. 15; v. 17.

Matt. xxvi. 37, 38; Luke xxii. 44; Matt. xxvii. 46.

Psa. xl. 7, 8; Heb. x. 5-10; John x. 18; Phil. ii. 8.

Gal. iv. 4.

Matt. iii. 15; v. 17.

Matt. xxvi. 37, 38; Luke xxii. 44; Matt. xxvii. 46.

Matt., chaps. xxvi. xxvii.

Matt., chaps. xxvi. xxvii.

Phil. ii. 8.

Mark xvi. 19.

Rom. viii. 34; Heb. ix. 24; vii. 25.

Pet. ii. 4.

Phil. ii. 8.

Mark xvi. 19.

Rom. viii. 34; Heb. ix. 24; vii. 25.

Pet. ii. 4.

Gal. iv. 4, 5; Gen. iii. 15; Rev. xiii. 8; Heb. xiii. 8.

Gal. iv. 4, 5; Gen. iii. 15; Rev. xiii. 8; Heb. xiii. 8.

Acts xx. 28; John iii. 13; 1 John iii. 16.

Acts xx. 28; John iii. 13; 1 John iii. 16.

John xv. 13, 15; Eph. i. 7-9; John xvii. 6.

John xiv. 16; Heb. xii. 2; 2 Cor. iv. 13; Rom. viii. 9, 14; xv.

John xv. 13, 15; Eph. i. 7-9; John xvii. 6.

John xiv. 16; Heb. xii. 2; 2 Cor. iv. 13; Rom. viii. 9, 14; xv.

[Am. ed. inserts it.]

Matt. xvii. 12; James i. 14; Deut. xxx. 19; [Am. ed. John v.

Matt. xvii. 12; James i. 14; Deut. xxx. 19; [Am. ed. John v.

Eccles. vii. 29; Gen. i. 26.

Rom. v. 6; viii. 7; John xv. 5.

Rom. v. 6; viii. 7; John xv. 5.

Ezek. xxxvi. 26.

Ezek. xi. 19; Phil. ii. 13; Deut. xxx. 6; Ezek. xxxvi. 27.

Cant. i. 4; Psa. cx. 3; John vi. 37; Rom. vi. 16-18.

Ezek. xxxvi. 26.

Ezek. xi. 19; Phil. ii. 13; Deut. xxx. 6; Ezek. xxxvi. 27.

Cant. i. 4; Psa. cx. 3; John vi. 37; Rom. vi. 16-18.

1 Cor. ii. 14; Rom. viii. 7; Eph. ii. 5.

John vi. 37; Ezek. xxxvi. 27; John v. 25.

1 Cor. ii. 14; Rom. viii. 7; Eph. ii. 5.

John vi. 37; Ezek. xxxvi. 27; John v. 25.

Luke xviii. 15, 16 and Acts ii. 38, 39, and John iii. 3, 5, and 1 John v. 12, and Rom. viii. 9, compared.

John iii. 8.

Luke xviii. 15, 16 and Acts ii. 38, 39, and John iii. 3, 5, and 1 John v. 12, and Rom. viii. 9, compared.

John iii. 8.

Matt. xxii. 14.

John vi. 64-66; viii. 24.

Acts iv. 12; John xiv. 6; Eph. ii. 12; John iv. 22; xvii. 3.

Matt. xxii. 14.

John vi. 64-66; viii. 24.

Acts iv. 12; John xiv. 6; Eph. ii. 12; John iv. 22; xvii. 3.

Rom. viii. 30; iii. 24.

Acts x. 44; Gal. ii. 16; Phil. iii. 9; Acts xiii. 38, 39; Eph.

Rom. viii. 30; iii. 24.

Acts x. 44; Gal. ii. 16; Phil. iii. 9; Acts xiii. 38, 39; Eph.

John i. 12; Rom. iii. 28; v. 1.

John i. 12; Rom. iii. 28; v. 1.

Rom. viii. 32.

2 Cor. v. 21; Matt. iii. 17; Eph. v. 2.

Rom. iii. 24; Eph. i. 7.

Rom. iii. 26; Eph. ii. 7.

Rom. viii. 32.

2 Cor. v. 21; Matt. iii. 17; Eph. v. 2.

Rom. iii. 24; Eph. i. 7.

Rom. iii. 26; Eph. ii. 7.

Gal. iv. 4; 1 Tim. ii. 6; Rom. iv. 25.

Col. i. 21, 22; Gal. ii. 16; Titus iii. 4-7.

Gal. iv. 4; 1 Tim. ii. 6; Rom. iv. 25.

Col. i. 21, 22; Gal. ii. 16; Titus iii. 4-7.

Luke xxii. 32; John x. 28; Heb. x. 14.

Luke xxii. 32; John x. 28; Heb. x. 14.

Rom. viii. 17; John i. 12.

Jer. xiv. 9; 2 Cor. vi. 18; Rev. iii. 12.

Rom. viii. 15.

Eph. iii. 12; Rom. v. 2.

Gal. iv. 6.

Psa. ciii. 13.

Prov. xiv. 26.

Heb. xii. 6.

Lam. iii. 31.

Eph. iv. 30.

Heb. vi. 12.

Rom. viii. 17; John i. 12.

Jer. xiv. 9; 2 Cor. vi. 18; Rev. iii. 12.

Rom. viii. 15.

Eph. iii. 12; Rom. v. 2.

Gal. iv. 6.

Psa. ciii. 13.

Prov. xiv. 26.

Heb. xii. 6.

Lam. iii. 31.

Eph. iv. 30.

Heb. vi. 12.

John xvii. 17; Eph. v. 26; 2 Thess. ii. 13.

Gal. v. 24; Rom. viii. 13.

Col. i. 11; Eph. iii. 16-19.

John xvii. 17; Eph. v. 26; 2 Thess. ii. 13.

Gal. v. 24; Rom. viii. 13.

Col. i. 11; Eph. iii. 16-19.

Rom. vii. 23.

Rom. vii. 23.

Heb. x. 39.

1 Pet. ii. 2; Acts xx. 32; Rom. iv. 11; Luke xvii. 5; Rom. i.

Heb. x. 39.

1 Pet. ii. 2; Acts xx. 32; Rom. iv. 11; Luke xvii. 5; Rom. i.

Rom. xvi. 26.

Isa. lxvi. 2.

Rom. xvi. 26.

Isa. lxvi. 2.

John i. 12; Acts xvi. 31; Gal. ii. 20; Acts xv. 11.

John i. 12; Acts xvi. 31; Gal. ii. 20; Acts xv. 11.

Heb. xii. 2.

Heb. xii. 2.

Zech. xii. 10; Acts xi. 18.

Luke xxiv. 47; Mark i. 15; Acts xx. 21.

Zech. xii. 10; Acts xi. 18.

Ezek. xviii. 30, 31; xxxvi. 31; Isa. xxx. 22; Psa. li. 4; Jer.

Luke xxiv. 47; Mark i. 15; Acts xx. 21.

Ezek. xviii. 30, 31; xxxvi. 31; Isa. xxx. 22; Psa. li. 4; Jer.

Hos. xiv. 2, 4; Rom. iii. 24; Eph. i. 7.

Hos. xiv. 2, 4; Rom. iii. 24; Eph. i. 7.

Rom. vi. 23; v. 12; Matt. xii. 36.

Isa. lv. 7; Rom. viii. 1; Isa. i. 16, 18.

Rom. vi. 23; v. 12; Matt. xii. 36.

Isa. lv. 7; Rom. viii. 1; Isa. i. 16, 18.

James v. 16; Luke xvii. 3, 4; Josh. vii. 19; Psa. li. throughout.

2 Cor. ii. 8; [Amer. ed. Gal. vi. 1, 2].

James v. 16; Luke xvii. 3, 4; Josh. vii. 19; Psa. li. throughout.

2 Cor. ii. 8; [Amer. ed. Gal. vi. 1, 2].

Micah vi. 8; Rom. xii. 2; Heb. xiii. 21.

Matt. xv. 9; Isa. xxix. 13; 1 Pet. i. 18; Rom. x. 2; John xvi.

Micah vi. 8; Rom. xii. 2; Heb. xiii. 21.

Matt. xv. 9; Isa. xxix. 13; 1 Pet. i. 18; Rom. x. 2; John xvi.

1 Pet. ii. 12; Phil. i. 11; John xv. 8.

Eph. ii. 10.

Rom. vi. 22.

1 Pet. ii. 12; Phil. i. 11; John xv. 8.

Eph. ii. 10.

Rom. vi. 22.

[Amer. ed. omits as.]

Luke xvii. 10; Neh. xiii. 22; Job ix. 2, 3; Gal. v. 17.

Luke xvii. 10; Neh. xiii. 22; Job ix. 2, 3; Gal. v. 17.

Luke xvii. 10.

Isa. lxiv. 6; Gal. v. 17; Rom. vii. 15, 18; Psa. cxliii. 2; cxxx. 3.

Luke xvii. 10.

Isa. lxiv. 6; Gal. v. 17; Rom. vii. 15, 18; Psa. cxliii. 2; cxxx. 3.

Eph. i. 6; 1 Pet. ii. 5; Exod. xxviii. 38; Gen. iv. 4 with Heb.

Job ix. 20; Psa. cxliii. 2.

Eph. i. 6; 1 Pet. ii. 5; Exod. xxviii. 38; Gen. iv. 4 with Heb.

Job ix. 20; Psa. cxliii. 2.

Gen. iv. 3-5 with Heb. xi. 4, 6.

Hag. ii. 14; Titus i. 15; Amos v. 21, 22; Hos. i. 4; Rom. ix.

Psa. xiv. 4; xxxvi. 3; Job xxi. 14, 15; Matt. xxv. 41-45; xxiii.

Gen. iv. 3-5 with Heb. xi. 4, 6.

Hag. ii. 14; Titus i. 15; Amos v. 21, 22; Hos. i. 4; Rom. ix.

Psa. xiv. 4; xxxvi. 3; Job xxi. 14, 15; Matt. xxv. 41-45; xxiii.

end; John xvii. 11, 24; Luke xxii. 32; Heb. vii. 25.

end; John xvii. 11, 24; Luke xxii. 32; Heb. vii. 25.

Jer. xxxii. 40; [Am. ed. Heb. viii. 10-12].

John x. 28; 2 Thess. iii. 3; 1 John ii. 19; [Am. ed. 1 Thess. v.

Jer. xxxii. 40; [Am. ed. Heb. viii. 10-12].

John x. 28; 2 Thess. iii. 3; 1 John ii. 19; [Am. ed. 1 Thess. v.

Psa. li. title and verse 14; [Am. ed. 2 Sam. xii. 9, 13].

Eph. iv. 30.

Isa. xxxvi. 17; Mark vi. 52; xvi. 14; [Am. ed. Psa. xcv. 8].

Psa. li. title and verse 14; [Am. ed. 2 Sam. xii. 9, 13].

Eph. iv. 30.

Isa. xxxvi. 17; Mark vi. 52; xvi. 14; [Am. ed. Psa. xcv. 8].

Job viii. 13, 14; Micah iii. 11; Deut. xxix. 19; John viii. 41.

Job viii. 13, 14; Micah iii. 11; Deut. xxix. 19; John viii. 41.

Matt. vii. 22, 23; [Am. ed. Job viii. 13].

Matt. vii. 22, 23; [Am. ed. Job viii. 13].

1 John v. 13; Isa. l. 10; Mark ix. 24; Psa. lxxxviii. throughout; lxxvii. to ver. 12.

1 John v. 13; Isa. l. 10; Mark ix. 24; Psa. lxxxviii. throughout; lxxvii. to ver. 12.

lxxvii. 1-10; Matt. xxvi. 69-72; Psa. xxxi. 22; lxxxviii. throughout; Isa. l. 10.

lxxvii. 1-10; Matt. xxvi. 69-72; Psa. xxxi. 22; lxxxviii. throughout; Isa. l. 10.

1 John iii. 9; Luke xxii. 32; Job xiii. 15; Psa. lxxiii. 15; li.

Micah vii. 7-9; Jer. lii. 40; Isa. liv. 7-10; Psa. xxii. 1; lxxxviii. throughout.

1 John iii. 9; Luke xxii. 32; Job xiii. 15; Psa. lxxiii. 15; li.

Micah vii. 7-9; Jer. lii. 40; Isa. liv. 7-10; Psa. xxii. 1; lxxxviii. throughout.

Exod. xxxiv. 1; [Am. ed. Rom. iii. 19].

Matt. xxii. 37-40; [Am. ed. Exod. xx. 3-18].

Exod. xxxiv. 1; [Am. ed. Rom. iii. 19].

Matt. xxii. 37-40; [Am. ed. Exod. xx. 3-18].

Heb. ix.; x. 1; Gal. iv. 1-3; Col. ii. 17.

Heb. ix.; x. 1; Gal. iv. 1-3; Col. ii. 17.

Exod. xxi.; xxii. 1-29; Gen. xlix. 10, with 1 Pet. ii. 13, 14;

Exod. xxi.; xxii. 1-29; Gen. xlix. 10, with 1 Pet. ii. 13, 14;

Rom. iii. 31, and vi. 15].

Matt. v. 17-19; James ii. 8; Rom. iii. 31.

Rom. iii. 31, and vi. 15].

Matt. v. 17-19; James ii. 8; Rom. iii. 31.

Rom. vii. 7; iii. 20.

xxxvii. 11 with Matt. v. 5; Psa. xix. 11.

Gal. ii. 16; Luke xvii. 10.

Rom. vii. 7; iii. 20.

xxxvii. 11 with Matt. v. 5; Psa. xix. 11.

Gal. ii. 16; Luke xvii. 10.

Gal. iii. 21; [Am. ed. Titus ii. 11-14].

Ezek. xxxvi. 27; Heb. viii. 10 with Jer. xxxi. 33.

Gal. iii. 21; [Am. ed. Titus ii. 11-14].

Ezek. xxxvi. 27; Heb. viii. 10 with Jer. xxxi. 33.

Titus ii. 14; 1 Thess. i. 10; Gal. iii. 13.

Gal. i. 4; Col. i. 13; Acts xxvi. 18; Rom. vi. 14.

Rom. viii. 28; Psa. cxix. 71; 1 Cor. xv. 54-57; Rom. viii. 1.

[Am. ed. inserts a after and.]

Titus ii. 14; 1 Thess. i. 10; Gal. iii. 13.

Gal. i. 4; Col. i. 13; Acts xxvi. 18; Rom. vi. 14.

Rom. viii. 28; Psa. cxix. 71; 1 Cor. xv. 54-57; Rom. viii. 1.

James iv. 12; Rom. xiv. 4.

Acts iv. 19; v. 29; 1 Cor. vii. 23; Matt. xxiii. 8-10; 2 Cor. i.

[Am. ed. commandments.]

Rom. x. 17; xiv. 23; Isa. viii. 20; Acts xvii. 11; John iv. 22;

James iv. 12; Rom. xiv. 4.

Acts iv. 19; v. 29; 1 Cor. vii. 23; Matt. xxiii. 8-10; 2 Cor. i.

Rom. x. 17; xiv. 23; Isa. viii. 20; Acts xvii. 11; John iv. 22;

Gal. v. 13; 1 Pet. ii. 16; 2 Pet. ii. 19; John viii. 34; Luke i.

Gal. v. 13; 1 Pet. ii. 16; 2 Pet. ii. 19; John viii. 34; Luke i.

[Am. ed. powers.]

Thess. iii. 14, and 1 Tim. vi. 3-5, and Titus i. 10, 11, 13 and iii. iii. 9.

[Am. ed. omits and by the power of the Civil Magistrate, also the prooftexts.]

Thess. iii. 14, and 1 Tim. vi. 3-5, and Titus i. 10, 11, 13 and iii. iii. 9.

Rom. i. 20; Acts xvii. 24; Psa. cxix. 68; Jer. x. 7; Psa. xxxi. 23; xviii. 3; Rom. x. 12; Psa. lxii. 8; Josh. xxiv. 14; Mark xii. 33.

[Am. ed. representation.]

Deut. xii. 32; Matt. xv. 9; Acts xvii. 25; Matt. iv. 9, 10; Deut. iv. 15-20; Exod. xx. 4-6; Col. ii. 23.

Rom. i. 20; Acts xvii. 24; Psa. cxix. 68; Jer. x. 7; Psa. xxxi. 23; xviii. 3; Rom. x. 12; Psa. lxii. 8; Josh. xxiv. 14; Mark xii. 33.

Deut. xii. 32; Matt. xv. 9; Acts xvii. 25; Matt. iv. 9, 10; Deut. iv. 15-20; Exod. xx. 4-6; Col. ii. 23.

Matt. iv. 10 with John v. 23 and 2 Cor. xiii. 14; [Am. ed. Rev.

Col. ii. 18; Rev. xix. 10; Rom. i. 25.

John xiv. 6; 1 Tim. ii. 5; Eph. ii. 18; Col. iii. 17.

Matt. iv. 10 with John v. 23 and 2 Cor. xiii. 14; [Am. ed. Rev.

Col. ii. 18; Rev. xix. 10; Rom. i. 25.

John xiv. 6; 1 Tim. ii. 5; Eph. ii. 18; Col. iii. 17.

Phil. iv. 6.

Phil. iv. 6.

Psa. lxv. 2.

Rom. viii. 26.

Psa. xlvii. 7; Eccles. v. 1, 2; Heb. xii. 28; Gen. xviii. 27; Eph. vi. 18.

Psa. lxv. 2.

Rom. viii. 26.

Psa. xlvii. 7; Eccles. v. 1, 2; Heb. xii. 28; Gen. xviii. 27; Eph. vi. 18.

Acts xv. 21; Rev. i. 3.

James i. 22; Acts x. 33; Matt. xiii. 19; Heb. iv. 2; Isa. lxvi.

Col. iii. 16; Eph. v. 19; James v. 13.

Matt. xxviii. 19; 1 Cor. xi. 23-29; Acts ii. 42.

Deut. vi. 13 with Neh. x. 29.

Isa. xix. 21 with Eccles. v. 4, 5; [Am. ed. Acts xviii. 18.--Am. ed. reads and vows].

Acts xv. 21; Rev. i. 3.

James i. 22; Acts x. 33; Matt. xiii. 19; Heb. iv. 2; Isa. lxvi.

Col. iii. 16; Eph. v. 19; James v. 13.

Matt. xxviii. 19; 1 Cor. xi. 23-29; Acts ii. 42.

Deut. vi. 13 with Neh. x. 29.

Isa. xix. 21 with Eccles. v. 4, 5; [Am. ed. Acts xviii. 18.--Am. ed. reads and vows].

Joel ii. 12; Esth. iv. 16; Matt. ix. 15; 1 Cor. vii. 5.

Joel ii. 12; Esth. iv. 16; Matt. ix. 15; 1 Cor. vii. 5.

[Amer. ed. has special]

Psalm cvii. throughout; Esth. ix. 22.

Heb. xii. 28.

Psalm cvii. throughout; Esth. ix. 22.

Heb. xii. 28.

John iv. 21.

[Am. ed. inserts in.]

iii. 7; Acts x. 2.

Matt. vi. 11; [Am. ed. Josh. xxiv. 15].

Matt. vi. 6; Eph. vi. 18.

xiii. 42; Luke iv. 16; Acts ii. 42.

John iv. 21.

iii. 7; Acts x. 2.

Matt. vi. 11; [Am. ed. Josh. xxiv. 15].

Matt. vi. 6; Eph. vi. 18.

xiii. 42; Luke iv. 16; Acts ii. 42.

Rev. i. 10.

Rev. i. 10.

Isa. lviii. 13; Matt. xii. 1-13.

Isa. lviii. 13; Matt. xii. 1-13.

Deut. x. 20.

Deut. x. 20.

Deut. vi. 13.

Exod. xx. 7; Jer. v. 7; Matt. v. 34, 37; James v. 12.

Heb. vi. 16; 2 Cor. i. 23; Isa. lxv. 16.

1 Kings viii. 31; Neh. xiii. 25; Ezra x. 25.

Deut. vi. 13.

Exod. xx. 7; Jer. v. 7; Matt. v. 34, 37; James v. 12.

Heb. vi. 16; 2 Cor. i. 23; Isa. lxv. 16.

1 Kings viii. 31; Neh. xiii. 25; Ezra x. 25.

Exod. xx. 7; Jer. iv. 2.

Numb. v. 19, 21; Neh. v. 12; Exod. xxii. 7-11.

Exod. xx. 7; Jer. iv. 2.

Numb. v. 19, 21; Neh. v. 12; Exod. xxii. 7-11.

Jer. iv. 2; Psa. xxiv. 4.

Jer. iv. 2; Psa. xxiv. 4.

[Am. ed. omits the.]

[Am. ed. has respects.]

[Am. ed. has occasions.]

2 Chron. xxvi. 18 with Matt. xviii. 17 and xvi. 19; 1 Cor. xii.

Isa. xlix. 23; Psa. cxxii. 9; Ezra vii. 23-28; Lev. xxiv. 16;

2 Chron. xix. 8-11; chaps. xxix. and xxx.; Matt. ii. 4, 5.

2 Chron. xxvi. 18 with Matt. xviii. 17 and xvi. 19; 1 Cor. xii.

Isa. xlix. 23; Psa. cxxii. 9; Ezra vii. 23-28; Lev. xxiv. 16;

2 Chron. xix. 8-11; chaps. xxix. and xxx.; Matt. ii. 4, 5.

[Am. ed. reads of the people.]

Rom. xiii. 5; Tit. i. 3.

Rom. xiii. 5; Tit. i. 3.

Gen. ii. 24; Matt. xix. 5, 6; Prov. ii. 17; [Am. ed. 1 Cor. vii.

Gen. ii. 24; Matt. xix. 5, 6; Prov. ii. 17; [Am. ed. 1 Cor. vii.

Gen. ii. 18.

Mal. ii. 15.

Gen. ii. 18.

Mal. ii. 15.

Lev. chap. xviii.; 1 Cor. v. 1; Amos ii. 7.

Mark vi. 18; Lev. xviii. 24-28.

Lev. xx. 19-21.

Lev. chap. xviii.; 1 Cor. v. 1; Amos ii. 7.

Mark vi. 18; Lev. xviii. 24-28.

Lev. xx. 19-21.

Matt. i. 18-20.

Matt. i. 18-20.

Deut. xxiv. 1-4; [Am. ed. Ezra x. 3].

Deut. xxiv. 1-4; [Am. ed. Ezra x. 3].

1 Cor. i. 2; xii. 12, 13; Psa. ii. 8; Rev. vii. 9; Rom. xv.

[Am. ed. together with, instead of and of.]

Gen. iii. 15; xvii. 7; [Am. ed. Gal. iii. 7, 9, 14; Rom. iv. throughout].

Matt. xiii. 47; Isa. ix. 7.

Eph. ii. 19; iii. 15; [Am. ed. Prov. xxix. 18].

Acts ii. 47.

1 Cor. i. 2; xii. 12, 13; Psa. ii. 8; Rev. vii. 9; Rom. xv.

Gen. iii. 15; xvii. 7; [Am. ed. Gal. iii. 7, 9, 14; Rom. iv. throughout].

Matt. xiii. 47; Isa. ix. 7.

Eph. ii. 19; iii. 15; [Am. ed. Prov. xxix. 18].

Acts ii. 47.

1 Cor. xii. 23; Eph. iv. 11-13; Matt. xxviii. 19, 20; Isa. lix.

1 Cor. xii. 23; Eph. iv. 11-13; Matt. xxviii. 19, 20; Isa. lix.

Rom. xi. 3, 4; Rev. xii. 6, 14; [Am. ed. Acts ix. 31].

Rev. chaps. ii. and iii.; 1 Cor. v. 6, 7.

Rom. xi. 3, 4; Rev. xii. 6, 14; [Am. ed. Acts ix. 31].

Rev. chaps. ii. and iii.; 1 Cor. v. 6, 7.

1 Cor. xiii. 12; Rev. chaps. ii. and iii.; Matt. xiii. 24-30,

Rev. xviii. 2; Rom. xi. 18-22.

1 Cor. xiii. 12; Rev. chaps. ii. and iii.; Matt. xiii. 24-30,

Rev. xviii. 2; Rom. xi. 18-22.

Col. i. 18; Eph. i. 22.

Col. i. 18; Eph. i. 22.

1 John i. 3; Eph. iii. 16-19; John i. 16; Eph. ii. 5, 6; Phil.

1 John i. 3; Eph. iii. 16-19; John i. 16; Eph. ii. 5, 6; Phil.

Acts ii. 44, 45; 1 John iii. 17; 2 Cor. chaps. viii. and ix.;

Acts ii. 44, 45; 1 John iii. 17; 2 Cor. chaps. viii. and ix.;

Psa. xlv. 7 with Heb. i. 8, 9.

[Am. ed. property.]

Exod. xx. 15; Eph. iv. 28; Acts v. 4.

Psa. xlv. 7 with Heb. i. 8, 9.

Exod. xx. 15; Eph. iv. 28; Acts v. 4.

Rom. xv. 8; Exod. xii. 48; Gen. xxxiv. 14; [Am. ed. 1 Cor. x.

Rom. xv. 8; Exod. xii. 48; Gen. xxxiv. 14; [Am. ed. 1 Cor. x.

Am. ed. omits the.

Gen. xvii. 10; Matt. xxvi. 27, 28; Tit. iii. 5.

Gen. xvii. 10; Matt. xxvi. 27, 28; Tit. iii. 5.

Matt. xxviii. 19; [Am. ed. Mark xvi. 16].

1 Cor. xii. 13; [Am. ed. Gal. iii. 27, 28].

Rom. iv. 11 with Col. ii. 11, 12.

Gal. iii. 27; Rom. vi. 5.

Tit. iii. 5.

Mark i. 4; [Am. ed. Acts ii. 38; xxii. 16].

Matt. xxviii. 19; [Am. ed. Mark xvi. 16].

1 Cor. xii. 13; [Am. ed. Gal. iii. 27, 28].

Rom. iv. 11 with Col. ii. 11, 12.

Gal. iii. 27; Rom. vi. 5.

Tit. iii. 5.

Mark i. 4; [Am. ed. Acts ii. 38; xxii. 16].

Matt. iii. 11; John i. 33; Matt. xxviii. 19, 20; [Am. ed. Acts

Matt. iii. 11; John i. 33; Matt. xxviii. 19, 20; [Am. ed. Acts

Gen. xvii. 7, 9, with Gal. iii. 9, 14, and Col. ii. 11, 12, and Mark x. 13-16; Luke xviii. 15; [Am. ed. Acts xvi. 14, 15, 33].

Gen. xvii. 7, 9, with Gal. iii. 9, 14, and Col. ii. 11, 12, and Mark x. 13-16; Luke xviii. 15; [Am. ed. Acts xvi. 14, 15, 33].

Luke vii. 30 with Exod. iv. 24-26.

Luke vii. 30 with Exod. iv. 24-26.

Tit. iii. 5.

Tit. iii. 5.

1 Cor. xi. 24-26; Matt. xxvi. 26, 27; [Am. ed. Luke xxii. 19,

1 Cor. xi. 24-26; Matt. xxvi. 26, 27; [Am. ed. Luke xxii. 19,

Matt. xxvi. 26-28, and Mark xiv. 22-24, and Luke xxii. 19, 20, with 1 Cor. xi. 23-27.

Matt. xxvi. 26-28, and Mark xiv. 22-24, and Luke xxii. 19, 20, with 1 Cor. xi. 23-27.

Matt. xv. 9.

Matt. xv. 9.

Matt. xxvi. 26-28.

Matt. xxvi. 26-28.

Psa. ii. 6-9; John xviii. 36].

Psa. ii. 6-9; John xviii. 36].

[Am. ed. omits the.]

Cor. xi. 27 to the end, with Jude 23.

Cor. xi. 27 to the end, with Jude 23.

Matt. xviii. 17; Tit. iii. 10.

Matt. xviii. 17; Tit. iii. 10.

xxix., xxx.; Matt. ii. 4, 5; Prov. xi. 14.

[Am. ed. omits this whole section.]

xxix., xxx.; Matt. ii. 4, 5; Prov. xi. 14.

[Am. ed. has Man.]

Gen. iii. 19; Acts xiii. 36.

Luke xxiii. 43; Eccles. xii. 7.

Gen. iii. 19; Acts xiii. 36.

Luke xxiii. 43; Eccles. xii. 7.

and Eph. iv. 10; [Am. ed. 1 John iii. 2].

and Eph. iv. 10; [Am. ed. 1 John iii. 2].

Acts xvii. 31.

Acts xvii. 31.

Rom. ix. 23; Matt. xxv. 21.

Matt. xxv. 31-34; Acts iii. 19; 2 Thess. i. 7.

Matt. xxv. 41, 46; 2 Thess. i. 9; [Am. ed. Isa. lxvi. 24].

Matt. xxv. 41, 46; 2 Thess. i. 9; [Am. ed. Isa. lxvi. 24].

xxii. 20.

xxii. 20.

Page facsimile

Page facsimile

THE WESTMINSTER SHORTER CATECHISM. A.D. 1647.

Catechismus Westmonasteriensis Minor.

[This Catechism was prepared by the Westminster Assembly in 1647, and adopted by the General Assembly of the Church of Scotland, 1648; by the Presbyterian Synod of New York and Philadelphia, May, 1788: and by nearly all the Calvinistic Presbyterian and Congregational Churches of the English tongue. It was translated into Greek, Hebrew, Arabic, and many other languages, and appeared in innumerable editions. Although little known on the continent of Europe, it is more extensively used than any other Protestant catechism, except perhaps the Small Catechism of Luther and the Heidelberg Catechism. Want of space compels us to omit the Assembly's Larger Catechism, which is easy of access. For the same reason we have omitted the Scripture proofs.

The English original is conformed to the edition of the Presbyterian Board, compared with the London edition of 1658 and other older English and Scotch editions, which present no variations of any account. The Latin translation is from the Cambridge and Edinburgh editions, containing the Confession and both Catechisms, and reprinted in Niemeyer's Appendix.]

The Shorter Catechism. Catechismus Minor. Answer. Man's chief end is to glorify God, and to enjoy him forever. Ques. 2. What rule hath God given to direct us how we may glorify and glorificationem ac fruitionem dirigamur? Ans. The Word of God, which is contained in the Scriptures of the Old and New Testaments, is the only rule to direct us how we may glorify and enjoy him. Resp. Verbum Dei (quod Scripturis Veteris ac Novi instrumenti comprehenditur) est unica regula, qua nos ad ejus glorificationem ac fruitionem dirigamur. Ans. The Scriptures principally teach what man is to believe concerning exigat ab homine Deus. Ans. God is a Spirit, infinite, eternal, and unchangeable, in his Resp. Deus est Spiritus essentia, sapientia, potentia, sanctitate, justitia,

being, wisdom, power, holiness, justice, goodness, and truth. bonitate Ans. There is but one only, the living and true God. Resp. Unus est unicusque, vivens ille verusque Deus. Ans. There are three persons in the Godhead: the Father, the Son, and the Holy Ghost; and these three are one God, the same in substance, Ans. The decrees of God are his eternal purpose according to the counsel of his will, whereby, for his own glory, he hath fore-ordained exequitur Deus? Ans. God executeth his decrees in the works of creation and providence. Ans. The work of creation is God's making all things of nothing, by the word of his power, in the space of six days, and all very good. Resp. spatio ex nihilo condidit, atque omnia quidem valde bona. Ans. God created man, male and female, after his own image, in knowledge, righteousness, and holiness, Resp. Deus hominem creavit marem ac foeminam, juxta suam ipsius imaginem, in cognitione, justitia

with dominion over the creatures. sanctitate, dominium habentem in creaturas. Ans. God's works of providence are his most holy, wise, and powerful preserving and governing all his creatures, and all their actions. potentissimaque creaturarum suarum omnium, earumque actionum conservatio et gubernatio. Ques. 12. What special act of providence did God exercise towards man, existentem? Ans. When God had created man, he entered into a covenant of life with him, upon condition of perfect obedience; forbidding him to eat of the tree of knowledge of good and evil, upon pain of death. Resp. Postquam mortis eidem interdicens. Ques. 13. Did our first parents continue in the estate wherein they statu perstitere? Ans. Our first parents, being left to the freedom of their own will, fell from the estate wherein they were created, by sinning against God. statu in quo creati fuerant exciderunt. Ans. Sin is any want of conformity unto, or transgression of, the law of God. Resp. Peccatum est defectus quilibet conformitatis cum lege Ques. 15. What was the sin whereby our first parents fell from the primi parentes statu in quo creati fuerant exciderunt? Ans. The sin whereby our first parents fell from the estate wherein Resp. Peccatum istud quo primi parentes statu in quo creati fuerant

they were created, was their eating the forbidden fruit. exciderunt, erat comestio fructus interdicti. Totumne genus humanum cecidit in prima Adami transgressione? Ans. The covenant being made with Adam, not only for himself, but for his posterity, all mankind descending from him by ordinary generation, sinned in him, and fell with him, in his first transgression. Resp. Quandoquidem foedus cum Adamo ictum fuerat non suo tantum sed et posterorum suorum nomine; exinde factum est ut totum genus humanum ab illo generatione ordinaria procreatum, in eo peccaverit, cumque eo ceciderit, in prima ejus transgressione. Ans. The fall brought mankind into an estate of sin and misery. Resp. Ques. 18. Wherein consists the sinfulness of that estate whereinto man peccaminositas? Ans. The sinfulness of that estate whereinto man fell, consists in the guilt of Adam's first sin, the want of original righteousness, and the corruption of his whole nature, which is commonly called original sin; together with all actual transgressions which proceed from it. Resp. Status in quem lapsus est homo peccaminositas consistit in reatu primi una cum omnibus peccatis actualibus exinde profluentibus. Ans. All mankind by their fall lost communion with God, are under his wrath and curse, and so made liable to all the miseries in Resp. Universum genus humanum lapsu suo communionem cum Deo perdidit, sub ira ejus et maledictione est constitutum, adeoque cunctis hujus

Ques. 20. Did God leave all mankind, to perish in the estate of sin and Ans. God, having out of his mere good pleasure, from all eternity, elected some to everlasting life, did enter into a covenant of grace, to deliver them out of the estate of sin and misery, and to bring them into an estate of salvation by a Redeemer. Resp. Deus cum ex mero suo translaturum. electorum Dei? Ans. The only Redeemer of God's elect is the Lord Jesus Christ, who being the eternal Son of God became man, and so was, and continueth to be, God and man, in two distinct natures, and one person forever. Resp. Dei Filius cum esset, factus est homo; adeoque fuit, est, eritque Theanthropos, e naturis duabus distinctis persona unica in sempiternum. autem Christus, Filius Dei cum esset, factus est homo? Ans. Christ, the Son of God, became man, by taking to himself a true body, and a reasonable soul, being conceived by the power of the Holy Ghost, in the womb of the Virgin Mary, and born of her, yet without sin. Resp. Christus Filius Dei factus est homo, dum corpus verum, animamque rationalem assumeret sibi vi Spiritus Sancti in utero eque peccato. munera Christus ut Redemptor noster obit? Ans. Christ, as our Redeemer, executeth the offices of a Prophet, Resp.

of a Priest, and of a King, both in his estate of humiliation and exaltation. Sacerdotis ac Regis, cum in humiliationis tum in Ans. Christ executeth the office of a Prophet, in revealing to us by his Word and Spirit, the will of God for our salvation. Resp. Christus verbum suum spiritumque revelando. ratione exequitur Christus munus Sacerdotale? Ans. Christ executeth the office of a Priest, in his once offering up of himself a sacrifice to satisfy divine justice, and reconcile us to God, and in making continual intercession for us. Resp. Christus exequitur Sacerdotale munus, semetipsum semel in sacrificium offerendo, perpetuo pro nobis intercedendo. exequitur Christus munus Regium? Ans. Christ executeth the office of a King, in subduing us to himself, in ruling and defending us, and in restraining and conquering all his and our enemies. Resp. Christus exequitur munus Regium nos sibi subjugando, nos gubernando, tuendoque, ut etiam hostes suos nostrosque coërcendo ac debellando. constitit Christi humiliatio? Ans. Christ's humiliation consisted in his being born, and that in a low condition, made under the law, undergoing the miseries of this life, the wrath of God, and the cursed death of the cross; in being buried, and continuing under the power of death for a time. Resp. Humiliatio Christi in eo constitit quod fuerit natus, et quidem humili mortemque crucis execrabilem subierit; quod sepultus fuerit, et sub potestate mortis aliquandiu commoratus.

consistit Christi exaltatio? Ans. Christ's exaltation consisteth in his rising again from the dead on the third day, in ascending up into heaven, in sitting at the right hand of God the Father, and in coming to judge the world at the last day. Resp. Exaltatio Christi consistit in resurrectione ejus a mortuis tertio die, ascensu in coelum, sessione ad dextram Dei Patris, adventu ejus ad mundum judicandum die novissimo. Ques. 29. How are we made partakers of the redemption purchased by Ans. We are made partakers of the redemption purchased by Christ, by the effectual application of it to us by his Holy Spirit. Resp. efficaci per Spiritum ejus Sanctum, applicatione. Ques. 30. How doth the Spirit apply to us the redemption purchased by acquisitam? Ans. The Spirit applieth to us the redemption purchased by Christ, by working faith in us, and thereby uniting us to Christ in our effectual calling. Resp. Spiritus nobis applicat redemptionem per Christum acquisitam fidem in nobis efficiendo, ac per eandem nos Christo in vocatione nostra efficaci uniendo. Ans. Effectual calling is the work of God's Spirit, whereby, convincing us of our sin and misery, enlightening our minds in the knowledge of Christ, and renewing our wills, he doth persuade and enable us to embrace Jesus Christ, freely offered to us in the gospel. Resp. Vocatio arguens, mentes nostras cognitione Christi illuminans, voluntates nostras renovans, prorsus nobis persuadet, et vires sufficit, ut Jesum Christum amplectamur, gratuito nobis oblatum in Evangelio.

that are effectually called partake of in this life? vita consequuntur ii qui sunt vocati efficaciter? Ans. They that are effectually called do in this life partake of justification, adoption, sanctification, and the several benefits which, in this life, do either accompany or flow from them. Resp. Qui vocati sunt efficaciter, justificationem, adoptionem, et sanctificationem in hac vita consequuntur, una cum omnibus iis promanare. Ans. Justification is an act of God's free grace, wherein he pardoneth all our sins, and accepteth us as righteous in his sight, only for the righteousness of Christ imputed to us, and received by faith alone. condonat omnia, nosque tanquam justos in conspectu suo acceptat, propter solam Christi justitiam nobis imputatam, per fidem tantum apprehensam. Ans. Adoption is an act of God's free grace, whereby we are received into the number, and have a right to all the privileges, of the sons of recipimur ac jus obtinemus ad omnia privilegia filiorum Dei. Ans. Sanctification is the work of God's free grace, whereby we are renewed in the whole man after the image of God, and are enabled more and more to die unto sin, and live unto righteousness. Resp. imaginem Dei renovamur, et potentes efficimur, qui magis in dies Ques. 36. What are the benefits which in this life do accompany or flow hac vita vel comitantur, vel ab eis promanant? Ans. The benefits which in this life do accompany or flow from justification, adoption, and sanctification, are, assurance of God's vita vel comitantur vel ab eis promanant beneficia, sunt certitudo amoris Dei,

peace of conscience, joy in the Holy Ghost, increase of grace, and Ques. 37. What benefits do believers receive from Christ at death? Ans. The souls of believers are, at their death, made perfect in holiness, and do immediately pass into glory; and their bodies, being still united to Christ, do rest in their graves till the resurrection. gloriam transferuntur; corpora vero usque Christo unita in sepulchris ad resurrectionem usque quiescunt. Ques. 38. What benefits do believers receive from Christ at the in resurrectione? Ans. At the resurrection, believers being raised up in glory, shall be openly acknowledged and acquitted in the day of judgment, and made perfectly blessed in the full enjoying of God to all eternity. Resp. In resurrectione fideles suscitati in gloria, palam agnoscentur et absolventur in die judicii, fientque perfecte beati plena Dei in omne Ans. The duty which God requireth of man is obedience to his revealed will. Resp. Officium quod ab homine Deus exposcit, est obedientia Ques. 40. What did God at first reveal to man for the rule of his Ans. The rule which God at first revealed to man, for his obedience, revelavit, erat Lex moralis. summatim comprehenditur lex moralis? Ans. The moral law is summarily comprehended in the ten commandments. Resp. Lex moralis summatim comprehenditur in Decalogo.

Decalogi summa? Ans. The sum of the ten commandments is, to love the Lord our God with all our heart, with all our soul, with all our strength, and with all our mind; and our neighbor as ourselves. Resp. Summa Decalogi est ut Dominum nostrum toto corde, tota anima, tota mente, totisque viribus nostris diligamus; proximum vero nostrum sicut nosmetipsos. Ans. The preface to the ten commandments is in these words: I am the Lord thy God, which brought thee out of the land of Egypt, out of the sum Dominus Deus tuus, qui te eduxi e terra AEgypti, e domo servitutis]. Ans. The preface to the ten commandments teacheth us, that because God is the Lord, and our God and Redeemer, therefore we are bound to keep omnia tenemur observare. primum? Ans. The first commandment is, Thou shalt have no other gods before me. Resp. Mandatum primum est [Non habebis Deos alios coram me]. primo quid exigitur? Ans. The first commandment requireth us to know and acknowledge God, to be the only true God, and our God; and to worship and glorify him accordingly. Resp. In mandato primo exigitur ut Jehovam esse unicum illum verumque Deum, Deumque nostrum cognoscamus simul et agnoscamus, atque ut talem colamus, ac glorificemus.

quod prohibetur mandato primo? Ans. The first commandment forbiddeth the denying, or not worshiping and glorifying the true God, as God, and our God; and the giving that worship and glory to any other which is due to him alone. Resp. In primo mandato prohibetur veri Dei abnegatio, neglectusque ipsum tanquam Deum, Deumque nostrum colendi ac glorificandi; prout etiam cultum ac gloriam illi soli debita alii cuivis tribuere aut exhibere. Ques. 48. What are we specially taught by these words, "before me," in primi [Coram me]? Ans. These words, "before me" in the first commandment, teach us that God, who seeth all things, taketh notice of, and is much displeased mandato primo nos docent, Deum qui omnia intuetur, peccatum alium habendi Deum cum imprimis advertere, tum vero eodem offendi plurimum. secundum? Ans. The second commandment is, Thou shalt not make unto thee any graven image, or any likeness of any thing that is in heaven above, or that is in the earth beneath, or that is in the water under the earth; thou shalt not bow down thyself to them, nor serve them; for I the Lord thy God am a jealous God, visiting the iniquity of the fathers upon the children, unto the third and fourth generation of them that hate me, and showing mercy unto thousands of them that love me and Jceep my superne, aut inferius in terris, aut in aquis infra terram; non incurvabis te iis, nec eis servies: siquidem ego Dominus Deus tuus Deus sum Zelotypus, visitans iniquitates patrum in filios ad tertiam usque quartamque progeniem osorum mei, exhibens vero misericordiam ad millenas usque diligentium me, ac mandata mea observantium].

Ans. The second commandment requireth the receiving, observing, and keeping pure and entire, all such religious worship and ordinances as constituit, excipiamus, observemus, pura denique ac integra custodiamus. Ans. The second commandment forbiddeth the worshiping of God by images, interdicit nobis cultu Dei per simulacra, aut alia ratione quaviscunque Ans. The reasons annexed to the second commandment are, God's sovereignty over us, his propriety in us, and the zeal he supremum Dei in nos dominium, illius jus in nobis peculiare, zelusque quo suum ipsius cultum prosequitur. mandatum? Ans. The third commandment is, Thou shalt not take the name of the Lord thy God in vain: for the Lord will not hold him guiltless that taketh his name in vain. Resp. Mandatum tertium sic habetur [Nomen Domini Dei tui inaniter non usurpabis; non enim eum pro insonte habebit Dominus qui nomen ejus inaniter adhibuerit]. exigitur in mandate tertio? Ans. The third commandment requireth the holy and reverent use of God's names, titles, attributes, ordinances, word, and works. Resp. Mandatum tertium exigit ut Dei nomina, titulos, attributa, instituta, verba, operaque sancte summaque cum reverentia adhibeamus.

prohibetur mandato tertio? Ans. The third commandment forbiddeth all profaning or abusing of any thing whereby God maketh himself known. Resp. Mandatum tertium prohibet rei cujusvis qua Deus se notum facit, profanationem omnem ac abusum. Ans. The reason annexed to the third commandment is, that however the breakers of this commandment may escape punishment from men, yet the Lord our God will not suffer them to escape his righteous judgment. violatores ab hominibus quandoque nil supplicii ferant, nihilominus tamen Dominus Deus noster eos justum ejus judicium neutiquam patietur subterfugere. quartum? Ans. The fourth commandment is, Remember the Sabbath-day to keep it holy. Six days shalt thou labor, and do all thy work: but the seventh day is the Sabbath of the Lord thy God: in it thou shalt not do any work, thou, nor thy son, nor thy daughter, thy man-servant, nor thy maid-servant, nor thy cattle, nor thy stranger that is within thy gates; for in six days the Lord made heaven and earth, the sea, and all that in them is, and rested the seventh day: wherefore the Lord blessed [Memineris diem Sabbati ut sanctifices eum; sex diebus operaberis et facies omne opus tuum, septimus vero dies sabbatum est Domini Dei tui, opus in eo nullum facies tu, neque filius tuus, neque filia tua, nec servus tuus, nec ancilla tua, neque jumentum tuum, nec hospes tuus quicunque intra portas tuas commoratur: Nam sex diebus perfecit Dominus coelum terramque, mare, et quicquid in illis continetur, septimo vero die requievit, quamobrem benedixit Dominus diei sabbati, eumque sanctificavit.] nobis exigit mandatum quartum? Ans. The fourth commandment Resp. Quartum mandatum a nobis

requireth the keeping holy to God such set times as he hath appointed in his Word; expressly one whole day in seven, to be a holy Sabbath to himself. exigit, ut statum illud tempus quod in verbo suo designavit Deus, sanctum ei observemus; integrum nempe Diem e septenis unum in sanctum illi sabbatum celebrandum. Ques. 59. Which day of the seven hath God appointed to be the weekly designavit Deus? Ans. From the beginning of the world to the resurrection of Christ, God appointed the seventh day of the week to be the weekly Sabbath; and the first day of the week, ever since, to continue to the end of the world, which is the Christian Sabbath. Resp. Deus hebdomadario Christi resurrectionem, exinde vero ad finem usque mundi duraturum, sabbatum sanctificandum? Ans. The Sabbath is to be sanctified by a holy resting all that day, even from such worldly employments and recreations as are lawful on other days; and spending the whole time in the public and private exercises of God's worship, except so much as is to be taken up in the works of necessity and mercy. Resp. Sabbatum est sanctificandum diem illum integrum sancte quiescendo, etiam a negotiis et recreationibus mundanis, aliis quidem diebus haud illicitis; totumque illud temporis fuerit) cultus Divini exercitiis publicis privatisque impendendo. Quid prohibetur in mandato quarto? Ans. The fourth commandment forbiddeth the omission, or careless performance, of the duties required, and the profaning the day Resp.

by idleness, or doing that which is in itself sinful, or by unnecessary thoughts, words, or works about our worldly employments and recreations. profanationem qualemcunque, sive illum otiose consumendo, sive quod in se peccatum est faciendo, seu denique circa mundana negotia vel recreationes cogitationibus, dictis, factisve non necessariis. Ans. The reasons annexed to the fourth commandment are, God's allowing us six days of the week for our own employments, his challenging a special propriety in the seventh, his own example, and his istiusmodi; quoniam e septimana qualibet sex dies concesserit nobis Deus nostris ipsorum negotiis insumendos; quoniam in septimo jus sibi sabbati benedixit. Ans. The fifth commandment is, Honor thy father and thy mother: that thy days may be long upon the land which the Lord thy God giveth thee. tuam ut prolongentur dies tui in terra illa quam tibi largitur Dominus Deus tuus]. quod jubemur mandato quinto? Ans. The fifth commandment requireth the preserving the honor of, and performing the duties belonging to, every one in their several places and relations, as superiors, inferiors, or equals. Resp. Mandatum quintum nos jubet honorem conservare, ac officia persolvere unicuique pro ratione ordinis ac relationis in quibus fuerit exhibenda,

quod mandatum quintum vetat? Ans. The fifth commandment forbiddeth the neglecting of, or doing any thing against, the honor and duty which belongeth to every one in their several places and relations. Resp. Quintum mandatum vetat honorem, officiumque singulis debitum pro ratione ordinis ac relatione in quibus fuerint, aut negligere, aut adversus ea quicquam machinari. Ans. The reason annexed to the fifth commandment is, a promise of long life and prosperity (as far as it shall serve for God's glory, and their own good) to all such as keep this commandment. Resp. Ratio Ans. The sixth commandment is, Thou shalt not kill. Resp. Mandatum sextum hisce verbis comprehenditur [Non occides]. exigit mandatum sextum? Ans. The sixth commandment requireth all lawful endeavors to preserve our own life, and the life of others. Resp. Exigit a nobis mandatum sextum, ut vitam cum nostram tum aliorum honestis quibuscunque rationibus tueamur. prohibet sextum mandatum? Ans. The sixth commandment forbiddeth the taking away of our own life, or the life of our neighbor unjustly, or whatsoever tendeth thereunto. Resp. Sextum mandatum prohibet vitam nobismetipsis, aut injuste proximo vitam adimere, aut quidvis quod eo tendat agere. septimum?

is, Thou shalt not commit adultery. verba complectuntur [Non moechaberis]. exigitur mandato septimo? Ans. The seventh commandment requireth the preservation of our own and our neighbor's chastity, in heart, speech, and behavior. Resp. Mandatum septimum exigit ut tam nostram quam proximorum castitatem animo, sermone, gestuque conservemus. prohibetur mandato septimo? Ans. The seventh commandment forbiddeth all unchaste thoughts, words, and actions. Resp. Septimum mandatum prohibet cogitationes, sermones, actionesque omnes impudicas. octavum? octavum hoc est [Non furaberis]. octavum quid a nobis exigit? Ans. The eighth commandment requireth the lawful procuring and furthering the wealth and outward estate of ourselves and others. Resp. Octavum mandatum a nobis exigit, facultates ac rem externam nostri aliorumque ut procuremus ac promoveamus. Ans. The eighth commandment forbiddeth whatsoever doth, or may, unjustly hinder our own, or our neighbor's wealth or outward estate. Resp. Octavum mandatum prohibet quicquid nostris aut proximorum nostrorum opibus rebusque externis injusto aut est aut esse possit impedimento. Ans. The ninth commandment is, Thou shalt not hear false witness adversus proximum tuum testis mendax].

Ans. The ninth commandment requireth the maintaining and promoting of truth between man and man, and of our own and our neighbor's good name, ut veritatem inter homines mutuo, utque bonum nomen et existimationem cum nostri tum proximorum nostrorum conservemus ac promoveamus, cum primis vero in ferendo testimonio. Ans. The ninth commandment forbiddeth whatsoever is prejudicial to truth, or injurious to our own or our neighbor's good name. Resp. Nonum existimationi nostri vel proximorum nostrorum injurium. mandatum decimum? Ans. The tenth commandment is, Thou shalt not covet thy neighbor's house, thou shalt not covet thy neighbor's wife, nor his man-servant, nor his maid-servant, nor his ox, nor his ass, nor any thing that is concupisces proximi tui domum, non concupisces proximi tui uxorem, non servum, non ancillam, non bovem, non asinum, neque aliud denique quicquam quod est proximi tui]. Ans. The tenth commandment requireth full contentment with our own condition, with a right and charitable frame of spirit toward our debite, benevoleque afficiamur. prohibentur decimo mandato? Ans. The tenth commandment forbiddeth all discontentment with Resp. Mandatum decimum prohibet rerum nostrarum displicentiam,

our own estate, envying or grieving at the good of our neighbor, and all inordinate motions or affections to any thing that is his. invidiam ac dolorem de bono proximi, una cum animi nostri motibus et Ques. 82. Is any man able perfectly to keep the commandments of God? Ans. No mere man, since the fall, is able, in this life, perfectly to keep the commandments of God; but doth daily break them, in thought, word, and deed. Resp. Post lapsum nemo extat humana tantum natura constans, qui mandata Dei perfecte in hac vita implere potest, quominus ea quotidie tum cogitatione, tum dictis factisque violet. Ans. Some sins in themselves, and by reason of several aggravations, are more heinous in the sight of God than others. Resp. Peccata sunt nonnulla aliis cum sua natura, tum propter varias eorum aggravationes in conspectu Dei graviora. peccatum unumquodque? Ans. Every sin deserveth God's wrath and curse, both in this life and that which is to come. Resp. Unumquodque peccatum iram Dei meretur ac Ques. 85. What doth God require of us, that we may escape his wrath and nobis ob peccatum debitas iram ejus ac maledictionem effugiamus? Ans. To escape the wrath and curse of God, due to us for sin, God requireth of us faith in Jesus Christ, repentance unto life, with the diligent use of all the outward means whereby Christ communicateth to us the benefits of redemption. Resp. Quo iram Dei ac maledictionem ob peccatum nobis debitas effugiamus, exigit a nobis Deus fidem in Jesum Christum, resipiscentiam ad vitam, una cum usu mediorum omnium beneficia.

Christum? Ans. Faith in Jesus Christ is a saving grace, whereby we receive and rest upon him alone for salvation, as he is offered to us in the gospel. Resp. Fides in Jesum Christum est gratia salvifica, qua illum recipimus, eoque solo nitimur, ut salvi simus, prout ille nobis offertur in evangelio. vitam? Ans. Repentance unto life is a saving grace, whereby a sinner, out of a true sense of his sin, and apprehension of the mercy of God in Christ, doth, with grief and hatred of his sin, turn from it unto God, with full purpose of, and endeavor after, new obedience. Resp. Resipiscentia ad vitam est gratia salvifica, qua peccator e vero dolens ac perosus peccatum suum ab illo ad Deum convertitur, cum novae, Ques. 88. What are the outward and ordinary means whereby Christ beneficia? Ans. The outward and ordinary means whereby Christ communicateth to us the benefits of redemption, are his ordinances, especially the word, sacraments, and prayer; all which are made effectual to the elect for salvation. Resp. Media externa ac ordinaria quibus Christus nobis efficacia ad salutem. ratione fit verbum efficax ad salutem? Ans. The Spirit of God maketh the reading, but especially the preaching of the word, an effectual means of convincing and converting Resp. medium efficax convincendi, convertendique peccatores, eosdemque

sinners, and of building them up in holiness and comfort through faith salutem. Ques. 90. How is the Word to be read and heard, that it may become evadat efficax ad salutem? Ans. That the Word may become effectual to salvation, we must attend thereunto with diligence, preparation, and prayer; receive it with faith and love, lay it up in our hearts, and practice it in our lives. Resp. Quo verbum evadat efficax ad salutem, debemus ei cum ac amore, in animis nostris recondere, ac in vita nostra exprimere. Ques. 91. How do the sacraments become effectual means of salvation? Ans. The sacraments become effectual means of salvation, not from any virtue in them, or in him that doth administer them, but only by the blessing of Christ, and the working of his Spirit in them that by faith receive them. Resp. Sacramenta evadunt efficacia ad salutem media, non ulla in ipsis vi, nec in eo qui illa administrat; verum Christi solummodo benedictione, ac Spiritus ejus in iis qui illa per fidem recipiunt operatione. Ans. A sacrament is a holy ordinance instituted by Christ; wherein, by sensible signs, Christ and the benefits of the new covenant are represented, sealed, and applied to believers. Resp. Sacramentum est ordinatio sacra a Christo instituta, in qua fidelibus per signa in obsignantur, et applicantur. sunt sacramenta Novi Testamenti? Ans. The sacraments of the New Testament are Baptism and the Lord's Supper. Resp. Sacramenta Novi Testamenti sunt Baptismus ac coena Dei. Ans. Baptism is a sacrament, Resp. Baptismus est Sacramentum,

wherein the washing with water, in the name of the Father, and of the Son, and of the Holy Ghost, doth signify and seal our ingrafting into Christ and partaking of the benefits of the covenant of grace, and our engagement to be the Lord's. in quo ablutio per aquam in nomine Patris ac Filii ac Spiritus Sancti, nostram in Christum insitionem, et nempe Domini futuros esse totos, significat obsignatque. Baptismus administrandus? Ans. Baptism is not to be administered to any that are out of the visible Church, till they profess their faith in Christ, and obedience to him; but the infants of such as are members of the visible church, are to be baptized. Resp. Baptismus non est administrandus quibusdam extra Ecclesiam visibilem constitutis, donec se in Christum credere, eique obedientes fore professi fuerint; verum infantes eorum qui membra Ans. The Lord's Supper is a sacrament, wherein, by giving and receiving bread and wine, according to Christ's appointment, his death is showed forth, and the worthy receivers are, not after a corporal and carnal manner, but by faith, made partakers of his body and blood, with all his benefits, to their spiritual nourishment and growth in grace. Resp. Coena Domini est Sacramentum, in quo pane ac vino secundum Christi participant, corporis ejus et sanguinis (non quidem corporeo et carnali modo, verum) per fidem fiunt participes, omniumque ipsius beneficiorum ad nutritionem suam spiritualem suumque in gratia incrementum. Ques. 97. What is required to the worthy receiving of the Lord's requiritur? Ans. It is required of them that would worthily partake of the Lord's Supper, that they examine Resp. Qui coenam Dominicam digne cupiunt participare, requiritur, ut semet examinent cum de cognitione

themselves of their knowledge to discern the Lord's body, of their faith to feed upon him, of their repentance, love, and new obedience; lest coming unworthily, they eat and drink judgment to themselves. sua, qua corpus Domini valeant discernere, tum de fide sua, qua vescantur ipso, tum etiam de resipiscentia sua, amore ac obedientia nova; ne forte indigni si advenerint, judicium edant bibantque sibimetipsis. Ans. Prayer is an offering up of our desires unto God, for things agreeable to his will, in the name of Christ, with confession of our sins, and thankful acknowledgment of his mercies. Resp. Precatio est Deo, in nomine Christi, una cum peccatorum nostrorum confessione, et grata beneficiorum ejus agnitione. Ans. The whole Word of God is of use to direct us in prayer, but the special rule of direction is that form of prayer which Christ taught his disciples, commonly called, The Lord's Prayer. Resp. Totum Dei verbum utile est nobis in oratione dirigendis; specialis vero directionis norma est illa orationis formula quam discipulos suos Ans. The preface of the Lord's Prayer, which is, 'Our Father which art in heaven,' teacheth us to draw near to God with all holy reverence and confidence, as children to a father, able and ready to help us; Deum cum omni sancta reverentia ac confidentia, tanquam filios ad patrem, qui et potis est ut paratus nobis opitulari; prout etiam cum aliis atque pro aliis orare. quod oramus in petitione prima? Ans. In the first petition, which Resp. In petitione prima, scil.

is, 'Hallowed be thy name,' we pray that God would enable us and others to glorify him in all that whereby he maketh himself known, and that he would dispose all things to his own glory. [Sanctificetur nomen tuum] oramus et efficere velit Deus, ut eum nos aliique, in eis, quibuscunque se notum nobis facit, glorificare valeamus; atque ad suam ipsius gloriam omnia dirigere velit ac disponere. petimus in secunda petitione? Ans. In the second petition, which is, 'Thy kingdom, come,' we pray that Satan's kingdom may be destroyed, and that the kingdom of grace may be advanced, ourselves and others brought into it, and kept in it, and that the kingdom of glory may be hastened. Resp. In aliique in eo simus cum constituti tum conservati ne excidamus, utque petitione tertia quid precamur? Ans. In the third petition, which is, 'Thy will be done on earth as it is in heaven,' we pray that God by his grace would make us able and willing to know, obey, and submit to his will in all things, as the angels do in heaven. Resp. In petitione tertia, scil. hisce verbis [fiat voluntas tua in terris sicut in coelis] precamur efficere velit Deus, ut nos per gratiam voluntatem ejus tum cognoscere, tum ei in omnibus obtemperare, et nos submittere, id quod in coelis faciunt Angeli, et valeamus et velimus. oramus in petitione quarta? Ans. In the fourth petition, which is, ',' we pray that of God's free gift we may receive a competent portion of the good things of this sic habetur [Panem nostrum quotidianum da nobis hodie] oramus ut e obtineamus, ejusque una cum iis benedictione perfruamur.

precamur in petitions quinta? Ans. In the fifth petition, which is, 'And forgive us our debts as we forgive our debtors,' we pray that God, for Christ's sake, would freely pardon all our sins; which we are the rather encouraged to ask, because by his grace we are enabled from the heart to forgive others. Resp. In petitione quinta, cujus verba sunt [Ac remitte nobis debita nostra, sic ut remittimus debitoribus nostris] precamur ut Deus peccata nostra omnia gratis velit propter Christum condonare, quod quidem ut petamus eo magis animus nobis fit, quod aliis animitus condonare gratia ipsius auxiliante valeamus. petimus in sexta petitione? Ans. In the sixth petition, which is, 'And lead us not into temptation, but deliver us from evil,' we pray that God would either keep us from being tempted to sin, or support and deliver us when we are tempted. inducas in tentationem, sed libera nos a malo] oramus ut velit nos Deus aut immunes a tentatione ad peccatum conservare, aut certe tentatos suffulcire ac liberare. Ques. 107. What doth the conclusion of the Lord's Prayer teach us? Ans. The conclusion of the Lord's Prayer, which is, 'For thine is the kingdom, and the power and the glory forever, Amen,' teacheth us to take our encouragement in prayer from God only, and in our prayers to praise him; ascribing kingdom, power, and glory to him; and in testimony of our desire and assurance to be heard, we say, Amen. Resp. in secula, Amen] Nos docet animos ac confidentiam nobis in orando a solo Deo derivare, eumque in precibus nostris laudare, regnum ei, potentiam, ac gloriam tribuendo; quoque desiderium nostrum testemur, et exauditionis confidentiam, dicimus, Amen.

The Ten Commandments. Decalogus. Exodus xx. Exod. xx. God spake all these words, saying, I am the Lord thy God, which have brought thee out of the land of Egypt, out of the house of bondage. qui te eduxi e terra AEgypti, e domo servitutis. I. Thou shalt have no other gods before me. I. Non habebis deos alios coram me. II. Thou shalt not make unto thee any graven image, or any likeness of any thing that is in heaven above, or that is in the earth beneath, or that is in the water under the earth: thou shalt not bow down thyself to them, nor serve them: for I the Lord thy God am a jealous God, visiting the iniquity of the fathers upon the children unto the third and fourth generation of them that hate me; and showing mercy unto thousands of them that love me and keep my commandments. II. Non facies est in coelis superne, aut inferius in terris, aut in aquis infra terram; non incurvabis te iis, nec eis servies: siquidem ego Dominus Deus tuus Deus sum zelotypus, visitans iniquitates patrum in filios ad tertiam usque quartamque progeniem osorum mei, exhibens vero misericordiam ad millenas usque diligentium me ac mandata mea observantium. III. Thou shalt not take the name of the Lord thy God in vain: for the Lord will not hold him guiltless that taketh his name in vain. III. Nomen Domini Dei tui inaniter non usurpabis; non enim eum pro insonte habebit Dominus qui nomen ejus inaniter adhibuerit. IV. Remember the Sabbath-day to keep it holy. Six days shalt thou labor, and do all thy work; but the seventh day is the Sabbath of the Lord thy God; in it thou shalt not do any work, thon, nor thy son: nor thy daughter, thy man-servant, nor thy maid-servant, nor thy cattle, nor thy stranger that is IV. Memineris diem Sabbati ut sanctifices eum; sex diebus operaberis et facies omne opus tuum, septimus vero dies sabbatum est Domini Dei tui, opus in eo nullum facies tu, neque servus tuus, nec ancilla tua, neque jumentum tuum, neque hospes tuus quicunque intra portas tuas commoratur: Nam sex diebus perfecit

within thy gates; for in six days the Lord made heaven and earth, the sea, and all that in them is, and rested the seventh day; wherefore the Lord blessed the Sabbath-day, and hallowed it. Dominus coelum, terramque, mare et quicquid in illis continetur: septimo vero die requievit; quamobrem benedixit Dominus diei Sabbati, eumque sanctificavit. V. Honor thy father and thy mother; that thy days may be long upon the land which the Lord thy God giveth thee. V. Honora patrem tuum ac matrem tuam, ut prolongentur dies tui in terra illa quam tibi largitur Dominus Deus tuus. VI. Thou shalt not kill. VI. Non occides. VIII. Thou shalt not steal. VIII. Non furaberis. IX. Thou shalt not bear false witness against thy neighbor. IX. Non eris adversus proximum tuum testis mendax. X. Thou shalt not covet thy neighbor's house, thou shalt not covet thy neighbor's wife, nor his man-servant, nor his maid-servant, nor his ox, nor his ass, nor any thing that is thy neighbor's. X. Non concupisces proximi tui domum, non concupisces proximi tui uxorem, non servum, non ancillam, non bovem, non asinum neque aliud denique quicquam quod est proximi tui. The Lord's Prayer. Oratio Dominica. Matt. vi. Matt. vi. Our Father which art in heaven, hallowed be thy name. Thy kingdom come. Thy will be done in earth as it is in heaven. Give us this day our daily bread. And forgive us our debts, as we forgive our debtors. And lead us not into temptation, but deliver us from evil. For thine is the kingdom, and the power, and the glory, forever. Amen. Pater noster qui es in coelis, sanctificetur nomen tuum, adveniat regnum tuum, fiat voluntas tua in terris sicut in coelis, panem nostrum quotidianum da nobis hodie, ac remitte nobis debita nostra, sicut nos remittimus debitoribus nostris, et ne nos inducas in tentationem, sed libera nos a malo, quia tuum est regnum, potentia et gloria in secula. Amen.

The Creed. Symbolum. I believe in God the Father almighty, maker of heaven and earth; and in Jesus Christ his only Son, our Lord; who was conceived by the Holy Ghost, born of the Virgin Mary; suffered under Pontius Pilate, was crucified, dead, and buried; he descended into hell: the third day he rose again from the dead; he ascended into heaven, and sitteth on the right hand of God the Father almighty; from thence he shall come to judge the quick and the dead. I believe in the Holy Ghost; the holy catholic church; the communion of saints; the forgiveness of sins; the resurrection of the body; and the life everlasting. Amen. Credo in Deum filium ejus unicum, Dominum nostrum; qui conceptus est e Spiritu sancto, natus ex Maria Virgine; passus sub Pontio Pilato, crucifixus, mortuus et sepultus; descendit ad inferos: tertio die resurrexit a mortuis: ascendit in coelum, et sedet ad dextram Dei patris omnipotentis: unde venturus est ad judicandum vivos et mortuos. Credo in Spiritum Sanctum: Sanctam ecclesiam catholicam: Sanctorum communionem: remissionem peccatorum, resurrectionem corporis et vitam

The oldest editions of the Westminster Shorter Catechism have the following addendum:

So much of every Question both in the Larger and Shorter Catechism, is repeated in the Answer, as maketh every Answer an entire Proposition, or sentence in itself: to the end the Learner may further improve it upon all occasions, for his increase in knowledge and piety, even out utriusque catechismi repetitum dedimus in responsione quantum responsionem quamlibet reddat propositionem integram, sive sententiam absolutam. Eo nempe consilio ut discenti ulterius utilis esse possit, quoties occasio tulerit, ad cognitionis ac pietatis incrementum, vel extra catechisandi rationem. And albeit the substance of the doctrine comprised in that Abridgment commonly called, The Apostles' Creed, be fully set forth in each of the Catechisms, so as there is no necessity of inserting the Creed itself, yet it is here annexed, not as though it were composed by the Apostles, or ought to be esteemed Canonical Scripture, as the Ten Commandments, and the Lord's Prayer (much less a Prayer, as ignorant people have been apt to make both it and the Decalogue), but because it is a brief sum of the Christian faith, agreeable to the Word of God, and anciently received in the Churches of Christ. Et quamvis in alterutro Catechismo necessitas symbolum ipsum inserendi: nihilominus tamen hic illud subnectendum esse duximus; non perinde quasi aut ab ipsis Apostolis fuerit concinnatum, aut pariter cum decalogo, ac oratione Dominica pro Scriptura canonica haberi debeat: (nedum certe pro oratione, quo nomine ignara plebecula cum illud tum decalogum in proclivi fuit ut consentaneum, ac in Ecclesiis Christi antiquitus receptum.

Cornelius Burges, Prolocutor pro tempore.

Henry Roborough, Scriba.

Adoniram Byfield, Scriba.

The London edition of 1658, Dunlop's Collection of 1719, and other editions read Testament.

Older editions omit the.

Older editions omit in.

Older editions omit in.

London ed. of 1658 reads property, and his zeal.

London ed. of 1658 reads property, and his zeal.

1 London ed. of 1658: unto the Lord.

London ed. of 1658 inserts hath.

London ed. of 1658: what are the sins.

London ed. of 1658: the omission of careful.

London ed. of 1658 reads, or.

London ed. of 1658: employment.

London ed. of 1658: property.

London ed. of 1658: what.

London ed. of 1658 omits of.

London ed. of 1658: what.

London ed. of 1658: what.

London ed. of 1658: and.

London ed. of 1658 omits a.

London ed. of 1658 omits able and.

London ed. of 1658: might.

London ed. of 1658: which.

i. e., Continued in the state of the dead, and under the power of death, until the third day.

i. e., Permansit in statu mortuorum et sub potestate mortis usque ad diem tertium.

SYMBOLA EVANGELICA.

PART THIRD:

MODERN PROTESTANT CREEDS.

THE SAVOY DECLARATION OF THE CONGREGATIONAL CHURCHES. A.D. 1658.

[The Savoy Declaration consists of a lengthy Preface, a Confession of Faith, and a Platform of Discipline. The first and last are given in full; of the second, the chapters and sections in which it differs from the Westminster Confession of Faith. See Vol. I. pp. 829 sqq. The first edition appeared in London in 1658, as printed by John Field and sold by John Allen 'at the Sun Rising in Paul's Church-yard' (a copy of which is in possession of Rev. Dr. H. M. Dexter, of Boston).

The text is an exact reprint (except in spelling and punctuation) of the second edition, which appeared under the following title:

Page facsimile

A PREFACE.

Confession of the Faith that is in us, when justly called for, is so indispensable a due all owe to the Glory of the Sovereign GOD, that it is ranked among the Duties of the first Commandment, such as Prayer is; and therefore by Paul yoked with Faith itself, as necessary to salvation: with the heart man believeth unto righteousness, and with the mouth confession is made unto salvation. Our Lord Christ himself, when he was accused of his Doctrine, considered simply as a matter of fact by Preaching, refused to answer; because, as such, it lay upon evidence, and matter of testimony of others; unto whom therefore he refers himself: But when both the High-Priest and Pilate expostulate his Faith, and what he held himself to be; he without any demur at all, cheerfully makes Declaration, That he was the Son of God; so to the High-Priest: and that he was a King, and born to be a King; thus to Pilate. Though upon the uttering of it his life lay at the stake; Which holy Profession of his is celebrated for our example, 1 Tim. vi. 13.

Confessions, when made by a company of Professors of Christianity jointly meeting to that end, the most genuine and natural use of such Confessions is, That under the same form of words, they express the substance of the same common salvation or unity of their faith; whereby speaking the same things, they show themselves perfectly joined in the same mind, and in the same judgment, 1 Cor. i. 10.

And accordingly such a transaction is to be looked upon but as a meet or fit medium or means whereby to express that their common faith and salvation, and no way to be made use of as an imposition upon any: Whatever is of force or constraint in matters of this nature, causeth them to degenerate from the name and nature of Confessions, and turns them from being Confessions of Faith, into Exactions and Impositions of Faith.

And such common Confessions of the Orthodox Faith, made in simplicity of heart by any such Body of Christians, with concord among themselves, ought to be entertained by all others that love the truth as it is in Jesus, with an answerable rejoicing: For if the unanimous opinions and assertions but in some few points of Religion, and that when by two Churches, namely, that of Jerusalem, and the Messengers of Antioch met, assisted by some of the Apostles, were by the Believers of those times received with so much joy, (as it is said, They rejoiced for the consolation) much more this is to be done, when the whole substance of Faith, and form of wholesome words shall be declared by the Messengers of a multitude of Churches, though wanting those advantages of Counsel and Authority of the Apostles, which that Assembly had.

Which acceptation is then more specially due, when these shall (to choose) utter and declare their Faith, in the same substance for matter, yea, words, for the most part, that other Churches and Assemblies, reputed the most Orthodox, have done before them: For upon such a correspondency, all may see that actually accomplished, which the Apostle did but exhort unto, and pray for, in those two more eminent Churches of the Corinthians and the Romans, (and so in them for all the Christians of his time) that both Jew and Gentile, that is, men of different persuasions, (as they were) might glorify GOD with one mind and with one mouth. And truly, the very turning of the Gentiles to the owning of the same Faith, in the substance of it, with the Christian Jew (though differing in greater points than we do from our Brethren) is presently after dignified by the Apostle with this style, That if is the Confession of Jesus Christ himself; not as the Object only, but as the Author and Maker thereof: I will confess to thee (saith Christ to God) among the Gentiles. So that in all such accords, Christ is the great and first Confessor; and we, and all our Faith uttered by Us, are but the Epistles, (as Paul) and Confessions (as Isaiah there) of their Lord and ours; He, but expressing what is written in his heart, through their hearts and mouths, to the glory of God the Father: And shall not we all rejoice herein, when as Christ himself is said to do it upon this occasion: as it there also follows, I will sing unto thy Name.

Further, as the soundness and wholesomeness of the matter gives the vigor and life to such Confessions, so the inward freeness, willingness, and readiness of the Spirits of the Confessors do contribute the beauty and loveliness thereunto: As it is in Prayer to God, so in Confessions made to men. If two or three met, do agree, it renders both, to either the more acceptable. The Spirit of Christ is in himself too free, great and generous a Spirit, to suffer himself to be used by any human arm, to whip men into belief; he drives not, but gently leads into all truth, and persuades men to dwell in the tents of like precious Faith; which would lose of its preciousness and value, if that sparkle of freeness shone not in it: The Character of His People, is to be a willing people in the day of his power (not Man's) in the beauties of holiness, which are the Assemblings of the Saints: one glory of which Assemblings in that first Church, is said to have been, They met with one accord; which is there in that Psalm prophesied of, in the instance of that first Church, for all other that should succeed.

And as this great Spirit is in himself free, when, and how far, and in whom to work, so where and when he doth work, he carrieth it with the same freedom, and is said to be a free Spirit, as he both is, and works in us: And where this Spirit of the Lord is, there is liberty.

Now, as to this Confession of ours, besides, that a conspicuous conjunction of the particulars mentioned, hath appeared therein: There are also four remarkable Attendants thereon, which added, might perhaps in the eyes of sober and indifferent Spirits, give the whole of this Transaction a room and rank amongst other many good and memorable things of this Age; at least all set together, do cast as clear a gleam and manifestation of God's Power and Presence, as hath appeared in any such kind of Confessions, made by so numerous a company these later years.

The first, is the Temper (or distemper rather) of the Times, during which, these Churches have been gathering, and which they have run through. All do (out of a general sense) complain that the times have been perilous, or difficult times (as the Apostle foretold); and that in respect to danger from seducing spirits, more perilous than the hottest seasons of Persecution.

We have failed through an AEstuation, Fluxes and Refluxes of great varieties of Spirits, Doctrines, Opinions and Occurrences, and especially in the matter of Opinions, which have been accompanied in their several seasons, with powerful persuasions and temptations, to seduce those of our way. It is known, men have taken the freedom (notwithstanding what Authority hath interposed to the contrary) to vent and vend their own vain and accursed imaginations, contrary to the great and fixed Truths of the Gospel, insomuch, as take the whole Round and Circle of Delusions, the Devil hath in this small time, ran; it will be found, that every Truth, of greater or lesser weight, hath by one or other hand, at one time or another, been questioned and called to the Bar amongst us, yea, and impleaded, under the pretext (which hath some degree of Justice in it) that all should not be bound up to the Traditions of former times, nor take Religion upon trust.

Whence it hath come to pass, that many of the soundest Professors were put upon a new search and disquisition of such Truths, as they had taken for granted, and yet had lived upon the comfort of: to the end they might be able to convince others, and establish their own hearts against that darkness and unbelief, that is ready to close with error, or at least to doubt of the truth, when error is speciously presented. And hereupon we do professedly account it one of the greatest advantages gained out of the Temptations of these Times, yea the honor of the Saints and Ministers of these Nations, That after they had sweetly been exercised in, and had improved practical and experimental Truths, this should be their further Lot, to examine and discuss, and indeed, anew to learn over every Doctrinal Truth, both out of the Scriptures, and also with a fresh taste thereof in their own hearts; which is no other than what the Apostle exhorts to, Try all things, holdfast that which is good. Conversion unto God at first, what is it else than a savory and affectionate application, and the bringing home to the heart with spiritual light and life, all truths that are necessary to salvation, together with other lesser Truths? All which we had afore conversion taken in but notionally from common Education and Tradition.

Now that after this first gust those who have been thus converted should be put upon a new probation and search out of the Scriptures, not only of all principles explicitly ingredients to Conversion; (unto which the Apostle referreth the Galatians when they had diverted from them) but of all other superstructures as well as fundamentals; and together therewith, anew to experiment the power and sweetness of all these in their own souls: What is this but tried Faith indeed? and equivalent to a new conversion unto the truth? An Anchor that is proved to be sure and steadfast, that will certainly hold in all contrary storms. This was the eminent seal and commendation which those holy Apostles that lived and wrote last (Peter, John, and Jude in their Epistles) did set and give to the Christians of the latter part of those primitive times. And besides, it is clear and evident by all the other Epistles, from first to last, that it cost the Apostles as much, and far more care and pains to preserve them they had converted, in the truth, than they had taken to turn them thereunto at first: And it is in itself as great a work and instance of the power of God, that keeps, yea, guards us through faith unto salvation.

Secondly, let this be added (or superadded rather) to give full weight and measure, even to running over, that we have all along this season, held forth (though quarreled with for it by our brethren) this great principle of these times, That amongst all Christian States and Churches, there ought to be vouchsafed a forbearance and mutual indulgence unto Saints of all persuasions, that keep unto, and hold fast the necessary foundations of faith and holiness, in all other matters extra fundamental, whether of Faith or Order.

This to have been our constant principle, we are not ashamed to confess to the whole Christian world. Wherein yet we desire we may be understood, not as if in the abstract we stood indifferent to falsehood or truth, or were careless whether faith or error, in any Truths but fundamental, did obtain or not, so we had our liberty in our petty and smaller differences; or as if to make sure of that, we had cut out this wide cloak for it: No, we profess that the whole, and every particle of that Faith delivered to the Saints (the substance of which we have according to our light here professed) is, as to the propagation and furtherance of it by all Gospel means, as precious to us as our lives; or what can be supposed dear to us; and in our sphere we have endeavored to promote them accordingly: But yet withal, we have and do contend (and if we had all the power which any, or all of our brethren of differing opinions have desired to have over us, or others, we should freely grant it unto them all) we have and do contend for this, That in the concrete, the persons of all such gracious Saints, they and their errors, as they are in them, when they are but such errors as do and may stand with communion with Christ, though they should not repent of them, as not being convinced of them to the end of their days; that those, with their errors (that are purely spiritual, and intrench and overthrow not civil societies,) as concrete with their persons, should for Christ's sake be borne withal by all Christians in the world; and they notwithstanding be permitted to enjoy all Ordinances and spiritual Privileges according to their light, as freely as any other of their brethren that pretend to the greatest Orthodoxy; as having as equal, and as fair a right in and unto Christ, and all the holy things of Christ, that any other can challenge to themselves.

And this doth afford a full and invincible testimony on our behalf, in that whiles we have so earnestly contended for this just liberty of Saints in all the Churches of Christ, we ourselves have no need of it: that is, as to the matter of the profession of Faith which we have maintained together with others: and of this, this subsequent Confession of Faith gives sufficient evidence. So as we have the confidence in Christ, to utter in the words of those two great Apostles, That we have stood fast in the liberty wherewith Christ hath made us free (in the behalf of others, rather than ourselves) and having been free, have not made use of our liberty for a cloak of error or maliciousness in ourselves. And yet, lo, whereas from the beginning of the rearing of these Churches, that of the Apostle hath been (by some) prophesied of us, and applied to us, That while we promised (unto others) liberty, we ourselves would become servants of corruption, and be brought in bondage to all sorts of fancies and imaginations, yet the whole world may now see after the experience of many years ran through (and it is manifest by this Confession) that the great and gracious God hath not only kept us in that common unity of the Faith and Knowledge of the Son of God, which the whole Community of Saints have and shall in their Generations come unto, but also in the same Truths, both small and great, that are built thereupon, that any other of the best and more pure Reformed Churches in their best times (which were their first times) have arrived unto: This Confession withal holding forth a professed opposition unto the common errors and heresies of these times.

These two considerations have been taken from the seasons we have gone through.

Thirdly, let the space of time itself, or days, wherein from first to last the whole of this Confession was framed and consented to by the whole of us, be duly considered by sober and ingenuous spirits: the whole of days in which we had meetings about it (set aside the two Lord's days, and the first day's meeting, in which we considered and debated what to pitch upon) were but 11 days, part of which also was spent by some of us in Prayer, others in consulting; and in the end all agreeing. We mention this small circumstance but to this end (which still adds unto the former) That it gives demonstration, not of our freeness and willingness only, but of our readiness and preparedness unto so great a work; which otherwise, and in other Assemblies, hath ordinarily taken up long and great debates, as in such a variety of matters of such concernment, may well be supposed to fall out. And this is no other than what the Apostle Peter exhorts unto, Be ready always to give an answer to every man that asketh you a reason, or account of the hope that is in you. The Apostle Paul saith of the spiritual Truths of the Gospel, That God hath prepared them for those that love him. The inward and innate constitution of the new Creature being in itself such as is suited to all those Truths, as congenial thereunto: But although there be this mutual adaptness between these two, yet such is the mixture of ignorance, darkness and unbelief, carnal reason, pre-occupation of judgment, interest of parties, wantonness in opinion, proud adhering to our own persuasions, and perverse oppositions and averseness to agree with others, and a multitude of such like distempers common to believing man: All which are not only mixed with, but at times (especially in such times as have passed over our heads) are ready to overcloud our judgments, and to cause our eyes to be double, and sometimes prevail as well as lusts, and do bias our wills and affections: And such is their mixture, that although there may be existent an habitual preparedness in men's spirits, yet not always a present readiness to be found, specially not in such a various multitude of men, to make a solemn and deliberate profession of all truths, it being as great a work to find the spirits of the just (perhaps the best of Saints) ready for every truth, as to be prepared to every good work

It is therefore to be looked at, as a great and special work of the Holy Ghost, that so numerous a company of Ministers, and other principal brethren, should so readily, speedily, and jointly give up themselves unto such a whole Body of Truths that are after godliness.

This argues they had not their faith to seek; but, as is said of Ezra, that they were ready Scribes, and (as Christ) instructed unto the Kingdom of Heaven, being as the good householders of so many families of Christ, bringing forth of their store and treasury New and Old. It shows these truths had been familiar to them, and they acquainted with them, as with their daily food and provision (as Christ's allusion there insinuates): In a word, that so they had preached, and that so their people had believed, as the Apostle speaks upon one like particular occasion. And the Apostle Paul considers (in cases of this nature) the suddenness or length of the time, either one way or the other; whether it were in men's forsaking or learning of the truth. Thus the suddenness in the Galatians' case in leaving the truth, he makes a wonder of it: I marvel that you are SO SOON (that is, in so short a time) removed from the true Gospel unto another. Again on the contrary, in the Hebrews he aggravates their backwardness, That when for the time you ought to be Teachers, you had need that one teach you the very first principles of the Oracles of God. The Parallel contrary to both these having fallen out in this transaction, may have some ingredient and weight with ingenuous spirits in its kind, according to the proportion is put upon either of these forementioned in their adverse kind, and obtain the like special observation.

This accord of ours hath fallen out without having held any correspondency together, or prepared consultation, by which we might come to be advised of one another's minds. We allege not this as a matter of commendation in us; no, we acknowledge it to have been a great neglect: And accordingly one of the first proposals for union amongst us was, That there might be a constant correspondence held among the Churches for counsel and mutual edification, so for time to come to prevent the like omission.

We confess that from the first, every [one], or at least the generality of our Churches, have been in a manner like so many Ships (though holding forth the same general colors) launched singly, and sailing apart and alone in the vast Ocean of these tumultuating times, and they exposed to every wind of Doctrine, under no other conduct than the Word and Spirit, and their particular Elders and principal Brethren, without Associations among ourselves, or so much as holding out common lights to others, whereby to know where we were.

But yet whilst we thus confess to our own shame this neglect, let all acknowledge, that God hath ordered it for his high and greater glory, in that his singular care and power should have so watched over each of these, as that all should be found to have steered their course by the same Chart, and to have been bound for one and the same Port, and that upon this general search now made, that the same holy and blessed truths of all sorts, which are current and warrantable amongst all the other Churches of Christ in the world, should be found to be our Lading.

The whole, and every [one] of these things when put together, do cause us (whatever men of prejudiced and opposite spirits may find out to slight them) with a holy admiration, to say, That this is no other than the Lord's doing; and which we with thanksgiving do take from his hand as a special token upon us for good, and doth show that God is faithful and upright towards those that are planted in his house: And that as the Faith was but once for all, and intentionally first delivered unto the Saints; so the Saints, when not abiding scattered, but gathered under their respective Pastors according to God's heart into an house, and Churches unto the living God, such together are, as Paul forespake it, the most steady and firm pillar and seat of Truth that God hath any where appointed to himself on earth, where his truth is best conserved, and publicly held forth; there being in such Assemblies weekly a rich dwelling of the Word amongst them, that is, a daily open house kept by the means of those good Householders, their Teachers and other Instructors respectively appropriated to them, whom Christ in the virtue of his Ascension, continues to give as gifts to his people, himself dwelling amongst them; to the end that by this, as the most sure standing permanent means, the Saints might be perfected, till we all (even all the Saints in present and future ages) do come by this constant and daily Ordinance of his unto the unity of the Faith and Knowledge of the Son of God unto a perfect man, unto the measure of the stature of the fullness of Christ (which though growing on by parts and piecemeal, will yet appear complete, when that great and general Assembly shall be gathered, then when this world is ended, and these dispensations have had their fullness and period) and so that from henceforth (such a provision being made for us) we be no more children tossed to and fro, and carried about with every wind of Doctrine.

And finally, this doth give a fresh and recent demonstration, that the great Apostle and High-priest of our profession is indeed ascended into heaven, and continues there with power and care, faithful as a son over his own house, whose house are we, if we hold fast the confidence and the rejoicing of the hope, firm unto the, end: and shows that he will, as he hath promised, be with his own Institutions to the end of the world.

It is true, that many sad miscarriages, divisions, breaches, fallings off from holy Ordinances of God, have along this time of tentation (especially in the beginning of it) been found in some of our Churches; and no wonder, if what hath been said be fully considered: Many reasons might further be given hereof, that would be a sufficient Apology, without the help of a retortion upon other Churches (that promised themselves peace) how that more destroying ruptures have befallen them, and that in a wider sphere and compass; which though it should not justify us, yet may serve to stop others' mouths.

Let Rome glory of the peace in, and obedience of her Children, against the Reformed Churches for their divisions that occurred (especially in the first rearing of them) whilst we all know the causes of their dull and stupid peace to have been carnal interests, worldly correspondencies, and coalitions, strengthened by gratifications of all sorts of men by that Religion, the principles of blind Devotion, Traditional Faith, Ecclesiastical Tyranny, by which she keeps her Children in bondage to this day. We are also certain, that the very same prejudices that from hence they would cast upon the Reformed (if they were just) do lie as fully against those pure Churches raised up by the Apostles themselves in those first times: for as we have heard of their patience, sufferings, consolations, and the transcending gifts poured out, and graces shining in them, so we have heard complaints of their divisions too, of the forsakings of their Assemblies, as the custom or manner of SOME was (which later were in that respect felo de se, and needed no other delivering up to Satan as their punishment, than what they executed upon themselves). We read of the shipwreck also of Faith and a good Conscience, and overthrowings of the faith of SOME; and still but of some not all, nor the most: which is one piece of an Apology the Apostle again and again inserts to future ages, and through mercy we have the same to make.

And truly we take the confidence professedly to say, that these tentations common to the purest Churches of Saints separated from the mixture of the world, though they grieve us (for who is offended, and we burn not?), yet they do not at all stumble us, as to the truth of our way, had they been many more: We say it again, these stumble us no more (as to that point) than it doth offend us against the power of Religion itself, to have seen, and to see daily in particular persons called out and separated from the world by an effectual work of conversion, that they for a while do suffer under disquietments, vexations, turmoils, unsettlements of spirit, that they are tossed with tempests and horrid tentations, such as they had not in their former estate, whilst they walked according to the course of this world: For Peter hath sufficiently instructed us whose business it is to raise such storms, even the Devil's; and also whose design it is, that after they have suffered a while, thereby they shall be settled, perfected, stablished, that have so suffered, even the God of all Grace. And look what course of dispensation God holds to Saints personally, he doth the like to bodies of Saints in Churches, and the Devil the same for his part too: And that consolatory Maxim of the Apostle, God shall tread down Satan under your feet shortly, which Paul uttereth concerning the Church of Rome, shows how both God and Satan have this very hand therein; for he speaks that very thing in reference unto their divisions, as the coherence clearly manifests; and so you have both designs expressed at once.

Yea, we are not a little induced to think, that the divisions, breaches, etc., of those primitive Churches would not have been so frequent among the people themselves, and not the Elders only, had not the freedom, liberties, and rights of the Members (the Brethren, we mean) been stated and exercised in those Churches, the same which we maintain and contend for to be in ours.

Yea (which perhaps may seem more strange to many) had not those Churches been constituted of members enlightened further than with notional and traditional knowledge, by a new and more powerful light of the Holy Ghost, wherein they had been made partakers of the Holy Ghost and the heavenly gift, and their hearts had tasted the good Word of God, and the Powers of the world to come, and of such Members at lowest, there had not fallen out those kinds of divisions among them.

For Experience hath shown, that the common sort of mere Doctrinal Professors (such as the most are nowadays), whose highest elevation is but freedom from moral scandal, joined with devotion to Christ through mere Education, such as in many Turks is found towards Mohammed, that these finding and feeling themselves not much concerned in the active part of Religion, so they may have the honor (especially upon a Reformation of a new Refinement) that themselves are approved Members, admitted to the Lord's Supper, and their Children to the Ordinance of Baptism: they regard not other matters (as Gallio did not), but do easily and readily give up themselves unto their Guides, being like dead fishes carried with the common stream; whereas those that have a further renewed Light by a work of the Holy Ghost, whether saving or temporary, are upon the quite contrary grounds apt to be busy about, and inquisitive into, what they are to receive and practice, or wherein their Consciences are professedly concerned and involved: And thereupon they take the freedom to examine and try the spirits, whether of God or no: And from hence are more apt to dissatisfaction, and from thence to run into division, and many of such proving to be enlightened but with a temporary, not saving Faith (who have such a work of the Spirit upon them, and profession in them, as will and doth approve itself to the judgment of Saints, and ought to be so judged, until they be otherwise discovered) who at long-run, prove hypocrites, through indulgence unto Lusts, and then out of their Lusts persist to hold up these divisions unto breach of, or departings from, Churches, and the Ordinances of God, and God is even with them for it, they waxing worse and worse, deceiving and being deceived; and even many of those that are sincere, through a mixture of darkness and erroneousness in their Judgments, are for a season apt out of Conscience to be led away with the error of others, which lie in wait to deceive.

Insomuch as the Apostle upon the example of those first times, forseeing also the like events in following generations upon the like causes, hath been bold to set this down as a ruled Case, that likewise in other Churches so constituted and de facto emprivileged as that of the Church of Corinth was (which single Church, in the Sacred Records about it, is the completest Mirror of Church Constitution, Order, and Government, and Events thereupon ensuing, of any one Church whatever that we have story of), his Maxim is, There must be also divisions amongst you; he setly inserts an [ALSO] in the case, as that which had been in his own observation, and that which would be epi to polu the fate of other Churches like thereunto, so prophesieth he: And he speaks this as peremptorily, as he doth elsewhere in that other, We must through many tribulations enter into the Kingdom of Heaven: Yea, and that all that will live godly in Christ Jesus, shall suffer persecution: There is a [MUST] upon both alike; and we bless God, that we have run through both, and do say, and we say no more, That as it was then, so it is now, in both respects.

However, such hath been the powerful hand of God's providence in these, which have been the worst of our Trials, That out of an approved Experience and Observation of the Issue, we are able to add that other part of the Apostle's Prediction, That therefore such rents must be, that they which are approved may be made manifest among you; which holy issue God (as having aimed at it therein) doth frequently and certainly bring about in Churches, as he doth bring upon them that other fate of division, Let them therefore look unto it, that are the Authors of such disturbances, as the Apostle warneth, Gal. v. 10. The experiment is this, That we have seen, and do daily see, that multitudes of holy and precious souls, and (in the Holy Ghost's word) approved Saints, have been, and are the more rooted and grounded by means of these shakings, and do continue to cleave the faster to Christ, and the purity of his Ordinances, and value them the more by this cost God hath put them to for the enjoying of them, Who having been planted in the House of the Lord, have flourished in the Courts of our God, in these evil times, to show that the Lord is upright. And this experimented event from out of such divisions, hath more confirmed us, and is a louder Apology for us, than all that our opposites are able from our breaches to allege to prejudice us.

We will add a few words for conclusion, and give a more particular account of this our Declaration. In drawing up this Confession of Faith, we have had before us the Articles of Religion, approved and passed by both Houses of Parliament, after advice had with an Assembly of Divines, called together by them for that purpose. To which Confession, for the substance of it, we fully assent, as do our Brethren of New England, and the Churches also of Scotland, as each in their general Synods have testified.

A few things we have added for obviating some erroneous Opinions, that hare been more broadly and boldly here of late maintained by the Asserters, than in former times; and made other additions and alterations in method, here and there, and some clearer Explanations, as we found occasion.

We have endeavored throughout, to hold to such Truths in this our Confession, as are more properly termed matters of Faith; and what is of Church-order, we dispose in certain Propositions by itself. To this course we are led by the Example of the Honorable Houses of Parliament, observing what was established, and what omitted by them in that Confession the Assembly presented to them. Who thought it not convenient to have matters of Discipline and Church Government put into a Confession of Faith, especially such particulars thereof, as then were, and still are controverted and under dispute by men Orthodox and found in Faith. The 30th cap. therefore of that Confession, as it was presented to them by the Assembly, which is of Church Censures, their Use, Kinds, and in whom placed: As also cap. 31, of Synods and Councils, by whom to be called, of what force in their Decrees and Determinations. And the 4th Paragr. of the 20th cap., which determines what Opinions and Practices disturb the peace of the Church, and how such Disturbers ought to be proceeded against by the Censures of the Church, and punished by the Civil Magistrate. Also a great part of the 24th cap. of Marriage and Divorce. These were such doubtful assertions, and so unsuitable to a Confession of Faith, as the Honorable Houses in their great Wisdom thought fit to lay them aside: There being nothing that tends more to heighten Dissensions among Brethren, than to determine and adopt the matter of their difference, under so high a Title, as to be an Article of our Faith: So that there are two whole Chapters, and some Paragraphs in other Chapters in their Confession, that we have upon this account omitted; and the rather do we give this notice, because that Copy of the Parl. followed by us, is in few men's hands; the other as it came from the Assembly, being approved of in Scotland, was printed and hastened into the world, before the Parl. had declared their Resolutions about it; which was not till June 20,1648, and yet hath been, and continueth to be the Copy (ordinarily) only sold, printed, and reprinted for these 11 years.

After the 19th cap. of the Law, we have added a cap. of the Gospel, it being a Title that may not well be omitted in a Confession of Faith: In which Chapter, what is dispersed, and by intimation in the Assemblies' Confession, with some little addition, is here brought together, and more fully, under one head.

That there are not Scriptures annexed, as in some Confessions (though in divers others it's otherwise), we give the same account as did the Reverend Assembly in the same case; which was this: 'The Confession being large, and so framed, as to meet with the common Errors, 'if the Scriptures should have been alleged with any clearness, and by showing where the strength of the proof lieth, it would have required a l'olume.'

We say further, it being our utmost end in this (as it is indeed of a Confession) humbly to give an account what we hold and assert in these matters; that others, especially the Churches of Christ may judge of ns accordingly: This we aimed at, and not so much to instruct others, or convince gainsayers. These are the proper works of other Institutions of Christ, and are to be done in the strength of express Scripture. A Confession is an Ordinance of another nature.

What we have laid down and asserted about Churches and their Government, we humbly conceive to be the Order which Christ himself hath appointed to be observed, we have endeavored to follow Scripture light; and those also that went before us according to that Rule, desirous of nearest uniformity with Reforming Churches, as with our Brethren in New England, so with others, that differ from them and us.

The Models and Platforms of this subject laid down by learned men, and practiced by Churches, are various: We do not judge it brotherly, or grateful, to insist upon comparisons, as some have done; but this Experience teacheth, That the variety, and possibly the Disputes and Emulations arising thence, have much strengthened, if not fixed, this unhappy persuasion in the minds of some learned and good men, namely, That there is no settled Order laid down in Scripture; but it's left to the Prudence of the Christian Magistrate, to compose or make choice of such a Form as is most suitable and consistent with their Civil Government. Where this Opinion is entertained in the persuasion of Governors, there, Churches asserting their Power and Order to be jure divino, and the appointment of Jesus Christ, can have no better nor more honorable Entertainment, than a Toleration or Permission.

Yet herein there is this remarkable advantage to all parties that differ, about what in Government is of Christ's appointment; in that such Magistrates have a far greater latitude in conscience, to tolerate and permit the several forms of each so bound up in their persuasion, than they have to submit unto what the Magistrate shall impose: And thereupon the Magistrate exercising an indulgence/ and forbearance, with protection and encouragement to the people of God, so differing from him, and amongst themselves: Doth therein discharge as great a faithfulness to Christ, and love to his people, as can any way be supposed and expected from any Christian Magistrate, of what persuasion soever he is. And where this clemency from Governors is shown to any sort of persons, or Churches of Christ, upon such a principle, it will in equity produce this just effect, That all that so differ from him, and amongst themselves, standing in equal and alike difference from the principle of such a Magistrate, he is equally free to give alike liberty to them, one as well as the other.

This faithfulness in our Governors we do with thankfulness to God acknowledge, and to their everlasting honor, which appeared much in the late Reformation. The Hierarchy, Common Prayer-Book, and all other things grievous to God's People, being removed, they made choice of an Assembly of learned men, to advise what Government and Order is meet to be established in the room of these things; and because it was known there were different opinions (as always hath been among godly men) about forms of Church Government, there was by the Ordinance first sent forth to call an Assembly, not only a choice made of persons of several persuasions, to sit as Members there, but liberty given, to a lesser number, if dissenting, to report their Judgments and Reasons, as well and as freely as the major part.

Hereupon the Honorable House of Commons (an Indulgence we hope will never be forgotten) finding by Papers received from them, that the Members of the Assembly were not like to compose differences amongst themselves, so as to join in the same Rule for Church Government, did order further as followeth: That a Committee of Lords and Commons, etc., do take into consideration the differences of the Opinions in the Assembly of Divines in point of Church government, and to endevor a union if it be possible; and in case that can not be done, to endeavor the finding out some way, how far tender consciences, who can not in all things submit to the same Rule which that be established, may be born with according to the Word, and as may stand with the Public Peace.

By all which it is evident, the Parliament purposed not to establish the Rule of Church Government with such rigor, as might not permit and bear with a practice different from what they had established: In persons and Churches of different principles, if occasion were. And this Christian Clemency and indulgence in our Governors, hath been the foundation of that Freedom and Liberty, in the managing of Church affairs, which our Brethren, as well as WE, that differ from them, do now, and have many years enjoyed.

The Honorable Houses by several Ordinances of Parliament after much consultation, having settled Rules for Church Government, and such an Ecclesiastical Order as they judged would best joint with the Laws and Government of the Kingdom, did publish them, requiring the practice hereof throughout the Nation; and in particular, by the Min. of the Pr. of Lon. But (upon the former reason, or the like charitable consideration) these Rules were not imposed by them under any Penalty, or rigorous enforcement, though frequently urged thereunto by some.

Our Reverend Brethren of the Province of London, having considered of these Ordinances, and the Church Government laid down in them, declared their Opinions to be, That there is not a complete Rule in those Ordinances; also, that there are many necessary things not yet established, and some things wherein their consciences are not so fully satisfied. These Brethren, in the same Paper, have published also their joint Resolution to practice in all things according to the Rule of the Word, and according to these Ordinances, so far as they conceive them [to] correspond to it, and in so doing, they trust they shall not grieve the Spirit of the truly godly, nor give any just occasion to them that are contrary minded, to blame their proceedings.

We humbly conceive that (WE being dissatisfied in these things as our Brethren) the like liberty was intended by the Honorable Houses, and may be taken by ns of the Congregational way (without blame or grief to the spirits of those Brethren at least), to resolve, or rather to continue in the same Resolution and Practice in these matters, which indeed were our practices in times of greatest opposition, and before this Reformation was begun.

And as our Brethren the Ministers of London, drew up and published their opinions and apprehensions about Church Government into an entire System; so we now give the like public account of our Consciences, and the Rules by which we have constantly practiced hitherto; which we have here drawn up, and do present: Whereby it will appear how much, or how little we differ in these things from our Presbyterian Brethren.

And we trust there is no just cause why any man, either for our differing from the present settlement, it being out of Conscience, and not out of contempt, or our differences one from another, being not willful, should charge either of us with that odious reproach of Schism. And indeed, if not for our differing from the State settlement, much less because we differ from our Brethren, our differences being in some lesser things, and circumstances only, as themselves acknowledge. And let it be further considered, that we have not broken from them or their Order by these differences (but rather they from us), and in that respect we less deserve their censure; our practice being no other than what it was in our breaking from Episcopacy, and long before Presbytery, or any such form as now they are in, was taken up by them; and we will not say how probable it is, that the yoke of Episcopacy had been upon our neck to this day, if some such way (as formerly, and now is, and hath been termed Schism) had not with much suffering been then practiced, and since continued in.

For Novelty wherewith we are likewise both charged by the Enemies of both, it is true, in respect of the public and open Profession, either of Presbytery or Independency, this Nation hath been a stranger to each way, it's possible, ever since it hath been Christian; though for ourselves we are able to trace the footsteps of an Independent Congregational way in the ancientest customs of the Churches; as also in the Writings of our soundest Protestant Divines, and (that which we are much satisfied in) a full concurrence throughout in all the substantial parts of Church Government, with our Reverend Brethren the old Puritan Non-conformists, who being instant in Prayer and much sufferings, prevailed with the Lord, and we reap with joy, what they sowed in tears. Our Brethren also that are for Presbyterial Subordinations, profess what is of weight against Novelty for their way.

And now therefore seeing the Lord, in whose hand is the heart of Princes, hath put into the hearts of our Governors, to tolerate and permit (as they have done many years) persons of each persuasion, to enjoy their Consciences, though neither come up to the Rule established by Authority: And that which is more, to give us both Protection, and the same encouragement, that the most devoted Conformists in those former Superstitions Times enjoyed; yea, and by a public Law to establish this Liberty for time to come; and yet further, in the midst of our fears, to set over us a Prince that owns this Establishment, and cordially resolves to secure our Churches in the enjoyment of these Liberties, if we abuse them not to the disturbance of the Civil Peace.

This should be a very great engagement upon the hearts of all, though of different persuasions, to endeavor our utmost, jointly to promote the honor and prosperity of such a Government and Governors by whatsoever means, which in our Callings as Ministers of the Gospel, and as Churches of Jesus' Christ the Prince of Peace, we are any way able to do; as also to be peaceably disposed one towards another, and with mutual toleration to love as brethren, notwithstanding such differences: remembering, as it's very equal we should, the differences that are between Presbyterians and Independents being differences between fellow-servants, and neither of them having authority given from God or Man, to impose their Opinions, one more than the other. That our Governors after so solemn an establishment, should thus bear with us both, in our greater differences from their Rule: and after this, for any of us to take a fellow-servant by the throat, upon the account of a lesser reckoning, and nothing due to him upon it, is to forget, at least not to exercise, that compassion and tenderness we have found, where we had less ground to challenge or expect it.

Our prayer unto God is, That whereto we have already attained, we all may walk by the same rule, and that wherein we are otherwise minded, God would reveal it to us in his due time.

A Declaration of Faith.

[As the Savoy Declaration is merely a modification of the Westminster Confession to suit the Congregational polity, it is only necessary to note the principal omissions, additions, and changes, which will be better understood by comparison with the corresponding original and with the more thorough change made by the American Presbyterians in Chap. XXIII. 3.]

Chap. XX. is added to the Westminster Confession (which accounts for the change of numbers of chapters after Chap. XX.), and reads as follows:

CHAPTER XX.

Of the Gospel, and of the Extent of the Grace thereof.

I. The covenant of works being broken by sin, and made unprofitable unto life, God was pleased to give unto the elect the promise of Christ, the seed of the woman, as the means of calling them, and begetting in them faith and repentance. In this promise the gospel, as to the substance of it, was revealed, and was therein effectual for the conversion and salvation of sinners.

II. This promise of Christ, and salvation by him, is revealed only in and by the Word of God; neither do the works of creation or providence, with the light of nature, make discovery of Christ, or of grace by him, so much as in a general or obscure way; much less that men, destitute of the revelation of him by the promise or gospel, should be enabled thereby to attain saving faith or repentance.

III. The revelation of the gospel unto sinners, made in divers times and by sundry parts, with the addition of promises and precepts for the obedience required therein, as to the nations and persons to whom it is granted, is merely of the sovereign will and good pleasure of God, not being annexed by virtue of any promise to the due improvement of men's natural abilities, by virtue of common light received without it, which none ever did make, or can so do: and therefore in all ages the preaching the gospel hath been granted unto persons and nations, as to the extent or straitening of it, in great variety, according to the counsel of the will of God.

IV. Although the gospel be the only outward means of revealing Christ and saving grace, and is as such abundantly sufficient thereunto; yet that men who are dead in trespasses may be born again, quickened, or regenerated, there is moreover necessary an effectual, irresistible work of the Holy Ghost upon the whole soul, for the producing in them [of] a new spiritual life, without which no other means are sufficient for their conversion unto God.

In the chapter on 'Christian Liberty and Liberty of Conscience' slight modifications are made in two sections, as follows:

Savoy Declaration. Westminster Confession. Chap. XXI. Chap. XX. II. God alone is Lord of the conscience, and hath left it free from the doctrines and commandments of men, which are in any thing contrary to his Word, or not contained in it; so that to believe such doctrines, or to obey such commands out of conscience, is to betray true liberty of conscience; and the requiring of an implicit faith and an absolute and blind obedience is to destroy liberty of conscience, and reason also. II. God alone is Lord of the conscience, 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; so that to believe such doctrines, or to obey such commandments out of conscience, is to betray true liberty of conscience; and the requiring of an implicit faith and an absolute and blind obedience is to destroy liberty of conscience, and reason also. III. They who, upon pretense of Christian liberty, do practice any sin, or cherish any lust, as they do thereby pervert the main design of the grace of the gospel to their own destruction; so they wholly 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. 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.

The fourth and last section of Chap. XX. of the Westminster Confession, which gives the civil magistrate the power of punishing heresy, is entirely omitted. The American Revision of the Westminster Confession omits only the last clause (which is really the only objectionable feature), 'and by the power of the civil magistrate.'

Savoy Declaration. Westminster Confession. Amer. Presb. Revision of the Westm. Conf.

Of the Civil Magistrate.

Of the Civil Magistrate.

Of the Civil Magistrate III. Although the magistrate is bound to encourage, promote, and protect the professors and profession of the gospel, and to manage and order civil administrations in a due subserviency to the interest of Christ in the world, and to that end to take care that men of corrupt minds and conversations do not licentiously publish and divulge blasphemy and errors, in their own nature subverting the faith and inevitably destroying the souls of them that receive them; 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, not disturbing others in their ways or worship that differ from them, there is no warrant for the magistrate under the gospel to abridge them of their liberty. III. The civil magistrate may not assume to himself the administration of the Word and Sacraments, or the power of the keys of the kingdom of heaven: yet he hath authority, and it is his duty to take order, that unity and peace be preserved in the Church, that the truth of God be kept pure and entire, that all blasphemies and heresies be suppressed, all corruptions and abuses in worship and discipline prevented or reformed, and all the ordinances of God duly settled, administered, and observed. For the better effecting whereof he hath power to call synods, to be present at them, and to provide that whatsoever is transacted in them be according to the mind of God. III. Civil magistrates may not assume to themselves the administration of the Word and Sacraments; or the power of the keys of the kingdom of heaven; or, in the least, interfere in matters of faith. Yet as nursing fathers, it is the duty of civil magistrates to protect the Church of our common Lord, without giving the preference to any denomination of Christians above the rest, in such a manner that all ecclesiastical persons whatever shall enjoy the full, free, and unquestioned liberty of discharging every part of their sacred functions, without violence or danger. And, as Jesus Christ hath appointed a regular government and discipline in his Church, no law of any commonwealth should interfere with, let, or hinder the due exercise thereof, among the voluntary members of any denomination of Christians, according to their own profession and belief.

It is the duty of civil magistrates to protect the person and good name of all their people, in such an effectual manner as that no person be suffered, either upon pretense of religion or infidelity, to offer any indignity, violence, abuse, or injury to any other person whatsoever: and to take order that all religious and ecclesiastical assemblies be held without molestation or disturbance.

In Chap. XXV., 'Of Marriage,' the Savoy Declaration omits sections 5 and 6, and the last clause of section 4, Chap. XXIV., of the Westminster Confession.

Savoy Declaration. Westminster Confession. Of the Church. Of the Church. 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. 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. 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, are and may be called the visible 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, and of their children; and is the kingdom of the Lord Jesus Christ, the house and family

catholic Church of Christ, although as such it is not intrusted with the administration of any ordinances, or hath any officers to rule or govern in or over the whole body. of God, out of which there is no ordinary possibility of salvation. 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. IV. This catholic Church hath been sometimes more, sometimes less visible. 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. 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. V. 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, there shall be always a Church on earth to worship God according to his will.

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 it [he] 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. VI. 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. V. As the Lord is in 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.

These Savoy modifications and changes of the Westminster Confession were approved and adopted by American Congregationalists in the Synod of Boston, 1680, and in the Synod at Saybrook, 1708.

Of the Institution of Churches, and the Order appointed in them by Jesus Christ.

I. By the appointment of the Father, all Power for the Calling, Institution, Order, or Government of the Church is invested in a Supreme and Sovereign manner in the Lord Jesus Christ, as King and Head thereof.

II. In the execution of this Power wherewith he is so intrusted the Lord Jesus calleth out of the World unto Communion with himself those that are given unto him by his Father, that they may walk before him in all the ways of Obedience which he prescribed to them in his Word.

III. Those thus called (through the Ministry the Word by his Spirit) he commandeth to walk together in particular Societies or Churches, for their mutual edification and the due performance of that public Worship which he requireth of them in this world.

IV. To each of these Churches thus gathered, according unto his mind declared in his Word, he hath given all that Power and Authority which is any way needful for their carrying on that Order in Worship and Discipline which he hath instituted for them to observe with Commands and Rules for the due and right exerting and executing of that Power.

V. These particular Churches thus appointed by the Authority of Christ, and intrusted with power from him for the ends before expressed, are each of them as unto those ends the seat of that Power which he is pleased to communicate to his Saints or Subjects in this World, so that as such they receive it immediately from himself.

VI. Besides these particular Churches, there is not instituted by Christ any Church more extensive or Catholic intrusted with power for the administration of his Ordinances or the execution of any authority in his Name.

VII. A particular Church gathered and completed according to the mind of Christ consists of Officers and Members: The Lord Christ having given to his called ones (united according to his appointment in Church order) Liberty and Power to choose Persons fitted by the Holy Ghost for that purpose, to be over them, and to minister to them in the Lord.

VIII. The Members of these Churches are Saints by Calling, visibly manifesting and evidencing (in and by their profession and walking) their Obedience unto that Call of Christ, who being further known to each other by their confession of the Faith wrought in them by the power of God, declared by themselves, or otherwise manifested, do willingly consent to walk together according to the appointment of Christ, giving up themselves to the Lord and to one another by the Will of God, in professed subjection to the Ordinances of the Gospel.

IX. The Officers appointed by Christ to be chosen and set apart by the Church so called, and gathered for the peculiar administration of Ordinances and execution of Power or Duty which he intrusts them with, or calls them to, to be continued to the end of the World, are Pastors, Teachers, Elders, and Deacons.

X. Churches thus gathered and assembling for the Worship of GOD are thereby visible and public, and their Assemblies (in what place soever they are, according as they have liberty or opportunity) are therefore Church or Public Assemblies.

XI. The way appointed by Christ for the calling of any person, fitted and gifted by the Holy Ghost, unto the Office of Pastor, Teacher, or Elder, in a Church, is that he be chosen thereunto by the common suffrage of itself, and solemnly set apart by Fasting and Prayer, with Imposition of Hands of the Eldership of that Church, if there be any before constituted therein: And of a Deacon, that he be chosen by the like suffrage, and set apart by Prayer and the like Imposition of Hands.

XII. The Essence of this Call of a Pastor, Teacher, or Elder unto Office consists in the Election of the Church, together with his acceptation of it, and separation by Fasting and Prayer: And those who are so chosen, though not set apart by Imposition of Hands, are rightly constituted Ministers of Jesus Christ, in whose Name and Authority they exercise the Ministry to them so committed. The Calling of Deacons consisteth in the like Election and acceptation, with separation by Prayer.

XIII. Although it be incumbent on the Pastors and Teachers of the Churches to be instant in Preaching the Word, by way of Office, yet the work of Preaching the Word is not so peculiarly confined to them but that others also gifted and fitted by the Holy Ghost for it, and approved (being by lawful ways and means in the Providence of God called thereunto), may publicly, ordinarily, and constantly perform it, so that they give themselves up thereunto.

XIV. However, they who are engaged in the work of Public Preaching, and enjoy the Public Maintenance upon that account, are not thereby obliged to dispense the Seals to any other than such as (being Saints by Calling, and gathered according to the Order of the Gospel) they stand related to, as Pastors or Teachers; yet ought they not to neglect others living within their Parochial Bounds, but besides their constant public Preaching to them, they ought to inquire after their profiting by the Word, instructing them in and pressing upon them (whether young or old) the great Doctrines of the Gospel, even personally and particularly, so far as their strength and time will admit.

XV. Ordination alone, without the Election or precedent consent of the Church, by those who formerly have been Ordained by virtue of that Power they have received by their Ordination, doth not constitute any person a Church-Officer, or communicate Office-power unto him.

XVI. A Church furnished with Officers (according to the mind of Christ) hath full power to administer all his Ordinances; and where there is want of any one or more Officers required, that Officer, or those which are in the Church, may administer all the Ordinances proper to their particular Duty and Offices; but where there are no Teaching Officers, none may administer the Seals, nor can the Church authorize any so to

XVII. In the carrying on of Church administrations, no person ought to be added to the Church but by the consent of the Church itself; that so love (without dissimulation) may be preserved between all the Members thereof.

XVIII. Whereas the Lord Jesus Christ hath appointed and instituted as a means of Edification that those who walk not according to the Rules and Laws appointed by him (in respect of Faith and Life, so that just offense doth arise to the Church thereby) be censured in his Name and Authority: Every Church hath power in itself to exercise and execute all those Censures appointed by him, in the way and Order prescribed in the Gospel.

XIX. The Censures so appointed by Christ are Admonition and Excommunication; and whereas some offenses are or may be known only to some, it is appointed by Christ that those to whom they are so known do first admonish the offender in private (in public offenses where any sin, before all), and in case of non-amendment upon private admonition, the offense being related to the Church, and the offender not manifesting his repentance, he is to be duly admonished in the Name of Christ by the whole Church, by the Ministry of the Elders of the Church; and if this Censure prevail not for his repentance, then he is to be cast out by Excommunication, with the consent of the Church.

XX. As all Believers are bound to join themselves to particular Churches, when and where they have opportunity so to do, so none are to be admitted unto the Privileges of the Churches who do not submit themselves to the Rule of Christ in the Censures for the Government of them.

XXI. This being the way prescribed by Christ in case of offense, no Church-members, upon any offenses taken by them, having performed their duty required of them in this matter, ought to disturb any Church order, or absent themselves from the public Assemblies or the Administration of any Ordinances, upon that pretense, but to wait upon Christ in the further proceeding of the Church.

XXII. The Power of Censures being seated by Christ in a particular Church, is to be exercised only towards particular members of each Church respectively as such; and there is no power given by him unto any Synods or Ecclesiastical Assemblies to Excommunicate, or by their public Edicts to threaten Excommunication or other Church Censures against Churches, Magistrates, or their people, upon any account, no man being obnoxious to that Censure but upon his personal miscarriage as a Member of a particular Church.

XXIII. Although the Church is a Society of men assembling for the celebration of the Ordinances according to the appointment of Christ, yet every Society assembling for that end or purpose, upon the account of cohabitation within any civil Precincts or Bounds, is not thereby constituted a Church, seeing there may be wanting among them what is essentially required thereunto; and therefore a Believer living with others in such a Precinct may join himself with any Church for his edification.

XXIV. For the avoiding of differences that may otherwise arise, for the greater Solemnity in the Celebration of the Ordinances of Christ, and the opening a way for the larger usefulness of the Gifts and Graces of the Holy Ghost, Saints living in one City or Town, or within such distances as that they may conveniently assemble for divine Worship, ought rather to join in one Church for their mutual strengthening and edification than to set up many distinct Societies.

XXV. As all Churches and all the members of them are bound to pray continually for the good or prosperity of all the Churches of Christ in all places, and upon all occasions to further it (Every one within the bounds of their Places and Callings, in the exercise of their Gifts and Graces), So the Churches themselves (when planted by the Providence of God so as they may have opportunity and advantage for it) ought to hold communion amongst themselves for their peace, increase of love, and mutual edification.

XXVI. In Cases of Difficulties or Differences, either in point of Doctrine or in Administrations, wherein either the Churches in general are concerned, or any one Church, in their Peace, Union, and Edification, or any Member or Members of any Church are injured in or by any proceeding in Censures not agreeable to Truth and Order, it is according to the mind of Christ that many Churches holding communion together do by their Messengers meet in a Synod or Council to consider and give their advice in or about that matter in difference, to be reported to all the Churches concerned: Howbeit, these Synods so assembled are not intrusted with any Church Power properly so called, or with any Jurisdiction over the Churches themselves, to exercise any Censures, either over any Churches or Persons, or to impose their determinations on the Churches or Officers.

XXVII. Besides these occasioned Synods or Councils, there are not instituted by Christ any stated Synods in a fixed Combination of Churches or their Officers in lesser or greater Assemblies, nor are there any Synods appointed by Christ in a way of Subordination to one another.

XXVIII. Persons that are joined in Church-fellowship, ought not lightly or without just cause to withdraw themselves from the communion of the Church whereunto they are so joined: Nevertheless, where any person can not continue in any Church without his sin, either for want of the Administration of any Ordinances instituted by Christ, or by his being deprived of his due Privileges, or compelled to any thing in practice not warranted by the Word, or in case of Persecution, or upon the account of conveniency of habitation; he, consulting with the Church, or the Officer or Officers thereof, may peaceably depart from the communion of the Church wherewith he hath so walked, to join himself with some other Church where he may enjoy the Ordinances in the purity of the same, for his edification and consolation.

XXIX. Such reforming Churches as consist of Persons sound in the Faith, and of Conversation becoming the Gospel, ought not to refuse the communion of each other, so far as may consist with their own Principles respectively, though they walk not in all things according to the same Eules of Church Order.

XXX. Churches gathered and walking according to the mind of Christ, judging other Churches (though less pure) to be true Churches, may receive unto occasional communion with them such Members of those Churches as are credibly testified to be godly and to live without offense.

THE DECLARATION OF THE CONGREGATIONAL UNION OF ENGLAND AND WALES. A.D. 1833.

[This is printed annually in the Congregational Year-Book, London. See

Declaration of the Faith, Church Order, and Discipline of the Congregational or Independent Dissenters.

Adopted at the Annual Meeting of the Congregational Union, May, 1833.

The Congregational Churches in England and Wales, frequently called Independent, hold the following doctrines, as of divine authority, and as the foundation of Christian faith and practice. They are also formed and governed according to the principles hereinafter stated.

PRELIMINARY NOTES.

1. It is not designed, in the following summary, to do more than to state the leading doctrines of faith and order maintained by Congregational Churches in general.

2. It is not proposed to offer any proofs, reasons, or arguments, in support of the doctrines herein stated, but simply to declare what the Denomination believes to be aught by the pen of inspiration.

3. It is not intended to present a scholastic or critical confession of faith, but merely such a statement as any intelligent member of the body might offer, as containing its leading principles.

4. It is not intended that the following statement should be put forth with any authority, or as a standard to which assent should be required.

5. Disallowing the utility of creeds and articles of religion as a bond of union, and protesting against subscription to any human formularies as a term of communion, Congrega-tionalists are yet willing to declare, for general information, what is commonly believed among them, reserving to every one the most perfect liberty of conscience.

6. Upon some minor points of doctrine and practice, they, differing among themselves, allow to each other the right to form an unbiased judgment of the Word of God.

7. They wish it to be observed, that, notwithstanding their jealousy of subscription to creeds and articles, and their disapproval of the imposition of any human standard, whether of faith or discipline, they are far more agreed in their doctrines and practices than any Church which enjoins subscription and enforces a human standard of orthodoxy; and they believe that there is no minister and no church among them that would deny the substance of any one of the following doctrines of religion, though each might prefer to state his sentiments in his own way.

PRINCIPLES OF RELIGION.

I. The Scriptures of the Old Testament, as received by the Jews, and the books of the New Testament, as received by the Primitive Christians from the Evangelists and Apostles, Congregational Churches believe to be divinely inspired, and of supreme authority. These writings, in the languages in which they were originally composed, are to be consulted, by the aids of sound criticism, as a final appeal in all controversies; but the common version they consider to be adequate to the ordinary purposes of Christian instruction and edification.

II. They believe in One God, essentially wise, holy, just, and good; eternal, infinite, and immutable in all natural and moral perfections; the Creator, Supporter, and Governor of all beings and of all things.

III. They believe that God is revealed in the Scriptures, as the Father, the Son, and the Holy Spirit, and that to each are attributable the same divine properties and perfections. The doctrine of the divine existence, as above stated, they cordially believe, without attempting fully to explain.

IV. They believe that man was created after the divine image, sinless, and, in his kind, perfect.

V. They believe that the first man disobeyed the divine command, fell from his state of innocence and purity, and involved all his posterity in the consequences of that fall.

VI. They believe that, therefore, all mankind are born in sin, and that a fatal inclination to moral evil, utterly incurable by human means, is inherent in every descendant of Adam.

VII. They believe that God, having, before the foundation of the world, designed to redeem fallen man, made disclosures of his mercy, which were the grounds of faith and hope from the earliest ages.

VIII. They believe that God revealed more fully to Abraham the covenant of his grace, and, having promised that from his descendants should arise the Deliverer and Redeemer of mankind, set that patriarch and his posterity apart, as a race specially favored and separated to his service: a peculiar Church, formed and carefully preserved, under the divine sanction and government, until the birth of the promised Messiah.

IX. They believe that, in the fullness of the time, the Son of God was manifested in the flesh, being born of the l'irgin Mary, but conceived by the power of the Holy Spirit; and that our Lord Jesus Christ was both the Son of Man and the Son of God; partaking fully and truly of human nature, though without sin--equal with the Father and 'the express image of his person.'

X. They believe that Jesus Christ, the Son of God, revealed, either personally in his own ministry, or by the Holy Spirit in the ministry of his apostles, the whole mind of God for our salvation; and that, by his obedience to the divine law while he lived, and by his sufferings unto death, he meritoriously 'obtained eternal redemption for us;' having thereby vindicated and illustrated divine justice, 'magnified the law,' and 'brought in everlasting righteousness.'

XI. They believe that, after his death and resurrection, he ascended up into heaven, where, as the Mediator, he 'ever liveth' to rule over all, and to 'make intercession for them that come unto God by him.'

XII. They believe that the Holy Spirit is given, in consequence of Christ's mediation, to quicken and renew the hearts of men; and that his influence is indispensably necessary to bring a sinner to true repentance, to produce saving faith, to regenerate the heart, and to perfect our sanctification.

XIII. They believe that we are justified through faith in Christ, as 'the Lord our righteousness,' and not 'by the works of the law.'

XIV. They believe that all who will be saved were the objects of God's eternal and electing love, and were given by an act of divine sovereignty to the Son of God; which in no way interferes with the system of means, nor with the grounds of human responsibility; being wholly unrevealed as to its objects, and not a rule of human duty.

XV. They believe that the Scriptures teach the final perseverance of all true believers to a state of eternal blessedness, which they are appointed to obtain through constant faith in Christ and uniform obedience to his commands.

XVI. They believe that a holy life will be the necessary effect of a true faith, and that good works are the certain fruits of a vital union to Christ.

XVII. They believe that the sanctification of true Christians, or their growth in the graces of the Spirit, and meetness for heaven, is gradually carried on through the whole period during which it pleases God to continue them in the present life, and that, at death, their souls, perfectly freed from all remains of evil, are immediately received into the presence of Christ.

XVIII. They believe in the perpetual obligation of Baptism and the Lord's Supper; the former to be administered to all converts to Christianity and their children, by the application of water to the subject, 'in the name of the Father, and of the Son, and of the Holy Ghost;' and the latter to be celebrated by Christian churches as a token of faith in the Saviour, and of brotherly love.

XIX. They believe that Christ will finally come to judge the whole human race according to their works; that the bodies of the dead will be raised again; and that as the Supreme Judge, he will divide the righteous from the wicked, will receive the righteous into 'life everlasting,' but send away the wicked into 'everlasting punishment.'

XX. They believe that Jesus Christ directed his followers to live together in Christian fellowship, and to maintain the communion of saints; and that, for this purpose, they are jointly to observe all divine ordinances, and maintain that church order and discipline which is either expressly enjoined by inspired institution, or sanctioned by the undoubted example of the apostles and of apostolic churches.

PRINCIPLES OF CHURCH ORDER AND DISCIPLINE.

I. The Congregational Churches hold it to be the will of Christ that true believers should voluntarily assemble together to observe religious ordinances, to promote mutual edification and holiness, to perpetuate and propagate the gospel in the world, and to advance the glory and worship of God, through Jesus Christ; and that each society of believers, having these objects in view in its formation, is properly a Christian Church.

II. They believe that the New Testament contains, either in the form of express statute, or in the example and practice of apostles and apostolic churches, all the articles of faith necessary to be believed, and all the principles of order and discipline requisite for constituting and governing Christian societies; and that human traditions, fathers and councils, canons and creeds, possess no authority over the faith and practice of Christians.

III. They acknowledge Christ as the only Head of the Church, and the officers of each church under him, as ordained to administer his laws impartially to all; and their only appeal, in all questions touching their religious faith and practice is to the Sacred Scriptures.

IV. They believe that the New Testament authorizes every Christian church to elect its own officers, to manage all its own affairs, and to stand independent of, and irresponsible to, all authority, saving that only of the supreme and divine Head of the Church, the Lord Jesus Christ.

V. They believe that the only officers placed by the apostles over individual churches are the bishops or pastors and the deacons; the number of these being dependent upon the numbers of the Church; and that to these, as the officers of the Church, is committed respectively the administration of its spiritual and temporal concerns--subject, however, to the approbation of the Church.

VI. They believe that no persons should be received as members of Christian churches but such as make a credible profession of Christianity, are living according to its precepts, and attest a willingness to be subject to its discipline; and that none should be excluded from the fellowship of the church but such as deny the faith of Christ, violate his laws, or refuse to submit themselves to the discipline which the Word of God enforces.

VII. The power of admission into any Christian church, and rejection from it, they believe to be vested in the church itself, and to be exercised only through the medium of its own officers.

VIII. They believe that Christian churches should statedly meet for the celebration of public worship, for the observance of the Lord's Supper, and for the sanctification of the first day of the week.

IX. They believe that the power of a Christian church is purely spiritual, and should in no way be corrupted by union with temporal or civil power.

X. They believe that it is the duty of Christian churches to hold communion with each other, to entertain an enlarged affection for each other, as members of the same body, and to co-operate for the promotion of the Christian cause; but that no church, nor union of churches, has any right or power to interfere with the faith or discipline of any other church, further than to separate from such as, in faith or practice, depart from the gospel of Christ.

XI. They believe that it is the privilege and duty of every church to call forth such of its members as may appear to be qualified by the Holy Spirit to sustain the office of the ministry; and that Christian churches unitedly ought to consider the maintenance of the Christian ministry in an adequate degree of learning as one of their especial cares; that the cause of the gospel may be both honorably sustained and constantly promoted.

XII. They believe that church officers, whether bishops or deacons, should be chosen by the free voice of the church; but that their dedication to the duties of their office should take place with special prayer, and by solemn designation, to which most of the churches add the imposition of hands by those already in office.

XIII. They believe that the fellowship of every Christian church should be so liberal as to admit to communion in the Lord's Supper all whose faith and godliness are, on the whole, undoubted, though conscientiously differing in points of minor importance; and that this outward sign of fraternity in Christ should be co-extensive with the fraternity itself, though without involving any compliances which conscience would deem to be sinful.

Declaration of Faith of the National Council of Congregational Churches, held at Boston, Mass., June 14-24, 1865.

[This Declaration was adopted at Plymouth, Massachusetts, on the spot where the first meeting-house of the 'Pilgrim Fathers' stood. The text is taken from the Debates and Proceedings of the National Council of Congregational Churches (Boston, 1866), pp. 401-403, as compared with the Congregational Manual on Ecclesiastical Polity, published by the Congregational Board, Boston, 1872, pp. 76-80.]

Standing by the rock where the Pilgrims set foot upon these shores, upon the spot where they worshiped God, and among the graves of the early generations, we, Elders and Messengers of the Congregational churches of the United States in National Council assembled--like them acknowledging no rule of faith but the Word of God--do now declare our adherence to the faith and order of the apostolic and primitive churches held by our fathers, and substantially as embodied in the confessions and platforms which our Synods of 1648 and 1680 set forth or reaffirmed. We declare that the experience of the nearly two and a half centuries which have elapsed since the memorable day when our sires founded here a Christian Commonwealth, with all the development of new forms of error since their times, has only deepened our confidence in the faith and polity of those fathers. We bless God for the inheritance of these doctrines. We invoke the help of the Divine Redeemer, that, through the presence of the promised Comforter, he will enable us to transmit them in purity to our children.

In the times that are before us as a nation, times at once of duty and of danger, we rest all our hope in the gospel of the Son of God. It was the grand peculiarity of our Puritan fathers that they held this gospel, not merely as the ground of their personal salvation, but as declaring the worth of man by the incarnation and sacrifice of the Son of God, and therefore applied its principles to elevate society, to regulate education, to civilize humanity, to purify law, to reform the Church and the State, and to assert and defend liberty; in short, to mold and redeem, by its all-transforming energy, every thing that belongs to man in his individual and social relations.

It was the faith of our fathers that gave us this free land in which we dwell. It is by this faith only that we can transmit to our children a free and happy, because a Christian, commonwealth.

We hold it to be a distinctive excellence of our Congregational system that it exalts that which is more above that which is less important, and by the simplicity of its organization facilitates, in communities where the population is limited, the union of all true believers in one Christian church, and that the division of such communities into several weak and jealous societies, holding the same common faith, is a sin against the unity of the body of Christ, and at once the shame and scandal of Christendom.

We rejoice that, through the influence of our free system of apostolic order, we can hold fellowship with all who acknowledge Christ, and act efficiently in the work of restoring unity to the divided Church, and of bringing back harmony and peace among all who love our Lord Jesus Christ in sincerity.'

Thus recognizing the unity of the Church of Christ in all the world, and knowing that we are but one branch of Christ's people, while adhering to our peculiar faith and order, we extend to all believers the hand of Christian fellowship upon the basis of those great fundamental truths in which all Christians should agree.

With them we confess our faith in God, the Father, the Son, and the Holy Ghost [the only living and true God]; in Jesus Christ, the in Jesus Christ, the incarnate Word, who is exalted to be our Redeemer and King; and in the Holy Comforter, who is present in the Church to regenerate and sanctify the soul.

With the whole Church, we confess the common sinfulness and ruin of our race, and acknowledge that it is only through the work accomplished by the life and expiatory death of Christ that believers in him are justified before God, receive the remission of sins, and through the presence and grace of the Holy Comforter are delivered from the power of sin and perfected in holiness.

We believe also in the organized and visible Church, in the ministry of the Word, in the sacraments of Baptism and the Lord's Supper, in the resurrection of the body, and in the final judgment, the issues of which are eternal life and everlasting punishment.

We receive these truths on the testimony of God, given through prophets and apostles, and in the life, the miracles, the death, the resurrection of his Son, our Divine Redeemer--a testimony preserved for the Church in the Scriptures of the Old and New Testaments, which were composed by holy men, as they were moved by the Holy Ghost.

Affirming now our belief that those who thus hold 'one faith, one Lord, one baptism,' together constitute the one catholic Church, the several households of which, though called by different names, are the one body of Christ, and that these members of his body are sacredly bound to keep 'the unity of the Spirit in the bond of peace,' we declare that we will co-operate with all who hold these truths. With them we will carry the gospel into every part of this land, and with them we will go into all the world, and 'preach the gospel to every creature.' May He to whom 'all power is given in heaven and earth' fulfill the promise which is all our hope: 'Lo, I am with you alway, even to the end of the World.' Amen.

The words in brackets were inadvertently omitted in the volume of Proceedings, but inserted in the text of the Manual. See Cong. Quarterly, Vol. X. p. 377, where Dr. Quint shows that they belong to the original MS.--Ed.

The Apostle puts 'Lord' before 'faith'--Eph. iv. 5.--Ed.

THE OBERLIN DECLARATION OF THE NATIONAL CONGREGATIONAL COUNCIL. A.D. 1871.

[The National Council of Congregational churches, which was organized at Oberlin, Ohio, Nov. 17, 1871, and which holds triennial sessions, adopted a Constitution with the following declaration of principles concerning faith and Church polity.]

The Congregational churches of the United States, by elders and messengers assembled, do now associate themselves in National Council:

To express and foster their substantial unity in doctrine, polity, and work; and

To consult upon the common interests of all the churches, their duties in the work of evangelization, the united development of their resources, and their relations to all parts of the kingdom of Christ.

They agree in belief that the Holy Scriptures are the sufficient and only infallible rule of religious faith and practice; their interpretation thereof being in substantial accordance with the great doctrines of the Christian faith, commonly called Evangelical, held in our churches from the early times, and sufficiently set forth by former General Councils.

They agree in belief that the right of government resides in local churches, or congregations of believers, who are responsible directly to the Lord Jesus Christ, the One Head of the Church universal and of all particular churches; but that all churches, being in communion one with another as parts of Christ's catholic Church, have mutual duties subsisting in the obligations of fellowship.

The churches, therefore, while establishing this National Council for the furtherance of the common interests and work of all the churches, do maintain the scriptural and inalienable right of each church to self-government and administration; and this National Council shall never exercise legislative or judicial authority, nor consent to act as a council of reference.

THE BAPTIST CONFESSION OF 1688.

(The Philadelphia Confession.)

[This is the most generally accepted Confession of the Regular or Calvinistic Baptists in England and in the Southern States of America. It appeared first in London, 1677, then again in 1688 and 1689, under the title 'A Confession of Faith put forth by the Elders and Brethren of many Congregations of Christians, Baptized upon Profession of their Faith in London and the Country. With an Appendix concerning Baptism. It was adopted early in the eighteenth century by the Philadelphia Association of Baptist churches, and is hence called also the Philadelphia Confession of Faith.

It is a slight modification of the Confession of the Westminster Assembly and the Savoy Declaration, with changes to suit the Baptist views on Church polity and on the subjects and mode of baptism. Having given the Westminster Confession in full, I present here only the distinctive features of the Baptist Confession, which my friend, the Rev. Dr. Howard Osgood, Professor in the Baptist Theological Seminary at Rochester, N. Y., has kindly selected for this work.]

In Chapter XX., 'Of Christian Liberty and Liberty of Conscience,' Art. 4 of the Westminster Conf. (Ch. XXI. B. C.) is omitted. In Chapter XXIII., 'Of the Civil Magistrate,' Arts. 3 and 4 of the Westminster Conf. are omitted and the following inserted (Ch. XXIV. B. C.):

Civil Magistrates being set up by God for the ends aforesaid, subjection in all lawful things commanded by them ought to be yielded by us in the Lord, not only for wrath, but for conscience' sake; and we ought to make supplications and prayers for kings and all that are in authority, that under them we may live a quiet and peaceable life, in all godliness and honesty.

In the Chapter 'Of the Church' (Ch. XXV. W. C.; Ch. XXVI. of the Bapt. Conf. and Savoy Declaration), the changes are so great that we give the whole:

1. The Catholic or Universal Church which (with respect to the internal work of the Spirit and truth of grace) may be called 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.

2. All persons 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, are and may be called visible saints; and of such ought all particular congregations to be constituted.

3. The purest churches under heaven are subject 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 kingdom in this world to the end thereof, of such as believe in him, and make professions of his name.

4. The Lord Jesus Christ is the head of the Church, in whom, by the appointment of the Father, all power for the calling, institution, order, or government of the Church is invested in a supreme and sovereign manner; neither can the Pope of Rome, in any sense, be head thereof, but is no other than 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.

5. In the execution of this power wherewith he is so intrusted, the Lord Jesus calleth out of the world unto himself, through the ministry of his Word, by his Spirit, those that are given unto him by his Father, that they may walk before him in all the ways of obedience which he prescribeth to them in his Word. Those thus called he commandeth to walk together in particular societies or churches, for their mutual edification, and the due performance of that public worship which he requireth of them in the world.

6. The members of these churches are saints by calling, visibly manifesting and evidencing (in and by their profession and walking) their obedience unto that call of Christ; and do willingly consent to walk together according to the appointment of Christ, giving up themselves to the Lord and one to another, by the will of God, in the professed subjection to the ordinances of the gospel.

7. To each of these churches thus gathered, according to his mind declared in his Word, he hath given all that power and authority which is any way needful for their carrying on that order in worship and discipline which he hath instituted for them to observe, with commands and rules for the due and right exerting and executing of that power.

8. A particular church gathered and completely organized, according to the mind of Christ, consists of officers and members; and the officers appointed by Christ to be chosen and set apart by the Church (so-called and gathered) for the peculiar administration of ordinances, and execution of power and duty, which he intrusts them with or calls them to, to be continued to the end of the world, are bishops or elders and deacons.

9. The way appointed by Christ for the calling of any person, fitted and gifted by the Holy Spirit, unto the office of bishop or elder in the church is that he be chosen thereunto by the common suffrage of the church itself, and solemnly set apart by fasting and prayer, with imposition of hands of the eldership of the church, if there be any before constituted therein; and of a deacon, that he be chosen by the like suffrage, and set apart by prayer, and the like imposition of hands.

10. The work of pastors being constantly to attend the service of Christ in his churches, in the ministry of the Word and prayer, with watching for their souls, as they that must give an account to him, it is incumbent on the churches to whom they minister, not only to give them all due respect, but also to communicate to them of all their good things, according to their ability, so as they may have a comfortable supply, without being themselves entangled with secular affairs; and may also be capable of exercising hospitality towards others; and this is required by the law of nature, and by the express order of our Lord Jesus, who hath ordained that they that preach the gospel should live of the gospel.

11. Although it be incumbent on the bishops or pastors of the churches to be instant in preaching the Word by way of office, yet the work of preaching the Word is not so peculiarly confined to them but that others also, gifted and fitted by the Holy Spirit for it, and approved and called by the Church, may and ought to perform it.

12. As all believers are bound to join themselves to particular churches, when and where they have opportunity so to do, so all that are admitted unto the privileges of a church are also under the censures and government thereof, according to the rule of Christ.

13. No church members, upon any offense taken by them, having performed their duty required of them towards the person they are offended at, ought to disturb any church order, or absent themselves from the assemblies of the church or administration of any ordinances upon the account of such offense at any of their fellow-members, but to wait upon Christ in the further proceeding of the church.

14. As each church, and all the members of it, are bound to pray continually for the good and prosperity of all the churches of Christ, in all places, and upon all occasions to further it (every one within the bounds of their places and callings, in the exercise of their gifts and graces), so the churches (when planted by the providence of God so as they may enjoy opportunity and advantage for it) ought to hold communion among themselves for their peace, increase of love, and mutual edification.

15. In cases of difficulties or differences, either in point of doctrine or administration, wherein either the churches in general are concerned or any one church, in their peace, union, and edification; or any member or members of any church are injured, in or by any proceedings in censures not agreeable to truth and order: it is according to the mind of Christ that many churches, holding communion together, do by their messengers meet to consider and give their advice in or about that matter in difference, to be reported to all the churches concerned; howbeit these messengers assembled are not intrusted with any church power properly so called, or with any jurisdiction over the churches themselves, to exercise any censures either over any churches or persons, to impose their determination on the churches or officers.

Instead of Chapter XXVII., 'Of the Sacraments,' of the Westminster Confession, the following is given (Ch. XXVIII. B. C.):

OF BAPTISM AND THE LORD'S SUPPER.

1. Baptism and the Lord's Supper are ordinances of positive and sovereign institution, appointed by the Lord Jesus, the only Lawgiver, to be continued in his Church to the end of the world.

2. These holy appointments are to be administered by those only who are qualified, and thereunto called, according to the commission of Christ.

OF BAPTISM.

1. Baptism is an ordinance of the New Testament ordained by Jesus Christ to be unto the party baptized a sign of his fellowship with him in his death and resurrection; of his being engrafted into him; of remission of sins; and of his giving up unto God, through Jesus Christ, to live and walk in newness of life.

2. Those who do actually profess repentance towards God, faith in and obedience to our Lord Jesus, are the only proper subjects of this ordinance.

3. The outward element to be used in this ordinance is water, wherein the party is to be baptized in the name of the Father, and of the Son, and of the Holy Spirit.

4. Immersion, or dipping of the person in water, is necessary to the due administration of this ordinance.

Chapters XXX., 'Of Church Censures,' and XXXI., 'Of Synods and Councils,' of the Westminster Confession are omitted. On the other hand, a chapter 'Of the Gospel and the Extent of the Grace thereof' is added from the Savoy Declaration, making Chapter XXX. of the Baptist Confession and the Savoy Declaration.

THE NEW HAMPSHIRE BAPTIST CONFESSION. A.D. 1833.

(The New Hampshire Confession.)

[This Confession was drawn up by the Rev. John Newton Brown, D.D., of New Hampshire (b. 1803, d. 1868), about 1833, and has been adopted by the New Hampshire Convention, and widely accepted by Baptists, especially in the Northern and Western States, as a clear and concise statement of their faith, in harmony with the doctrines of older confessions, but expressed in milder form. The text is taken from the Baptist Church Manual, published by the American Baptist Publication Society, Philadelphia.}

Declaration of Faith.

I. OF THE SCRIPTURES.

We believe that the Holy Bible was written by men divinely inspired, and is a perfect treasure of heavenly instruction; that it has God for its author, salvation for its end, and truth without any mixture of error for its matter; that it reveals the principles by which God will judge us; and therefore is, and shall remain to the end of the world, the true centre of Christian union, and the supreme standard by which all human conduct, creeds, and opinions should be tried.

II. OF THE TRUE GOD.

We believe that there is one, and only one, living and true God, an infinite, intelligent Spirit, whose name is Jehovah, the Maker and Supreme Ruler of heaven and earth; inexpressibly glorious in holiness, and worthy of all possible honor, confidence, and love; that in the unity of the Godhead there are three persons, the Father, the Son, and the Holy Ghost; equal in every divine perfection, and executing distinct and harmonious offices in the great work of redemption.

III. OF THE FALL OF MAN.

We believe that man was created in holiness, under the law of his Maker; but by voluntary transgression fell from that holy and happy state; in consequence of which all mankind are now sinners, not by constraint, but choice; being by nature utterly void of that holiness required by the law of God, positively inclined to evil; and therefore under just condemnation to eternal ruin, without defense or excuse.

IV. OF THE WAY OF SALVATION.

We believe that the salvation of sinners is wholly of grace, through the mediatorial offices of the Son of God; who by the appointment of the Father, freely took upon him our nature, yet without sin; honored the divine law by his personal obedience, and by his death made a full atonement for our sins; that having risen from the dead, he is now enthroned in heaven; and uniting in his wonderful person the tenderest sympathies with divine perfections, he is every way qualified to be a suitable, a compassionate, and an all-sufficient Saviour.

V. OF JUSTIFICATION.

We believe that the great gospel blessing which Christ secures to such as believe in him is Justification; that Justification includes the pardon of sin, and the promise of eternal life on principles of righteousness; that it is bestowed, not in consideration of any works of righteousness which we have done, but solely through faith in the Redeemer's blood; by virtue of which faith his perfect righteousness is freely imputed to us of God; that it brings us into a state of most blessed peace and favor with God, and secures every other blessing needful for time and eternity.

VI. OF THE FREENESS OF SALVATION.

We believe that the blessings of salvation are made free to all by the gospel; that it is the immediate duty of all to accept them by a cordial, penitent, and obedient faith; and that nothing prevents the salvation of the greatest sinner on earth but his own inherent depravity and voluntary rejection of the gospel; which rejection involves him in an aggravated condemnation.

VII. OF GRACE IN REGENERATION.

We believe that, in order to be saved, sinners must be regenerated, or born again; that regeneration consists in giving a holy disposition to the mind; that it is effected in a manner above our comprehension by the power of the Holy Spirit, in connection with divine truth, so as to secure our voluntary obedience to the gospel; and that its proper evidence appears in the holy fruits of repentance, and faith, and newness of life.

VIII. OF REPENTANCE AND FAITH.

We believe that Repentance and Faith are sacred duties, and also inseparable graces, wrought in our souls by the regenerating Spirit of God; whereby being deeply convinced of our guilt, danger, and helplessness, and of the way of salvation by Christ, we turn to God with unfeigned contrition, confession, and supplication for mercy; at the same time heartily receiving the Lord Jesus Christ as our Prophet, Priest, and King, and relying on him alone as the only and all-sufficient Saviour.

IX. OF GOD'S PURPOSE OF GRACE.

We believe that Election is the eternal purpose of God, according to which he graciously regenerates, sanctifies, and saves sinners; that being perfectly consistent with the free agency of man, it comprehends all the means in connection with the end; that it is a most glorious display of God's sovereign goodness, being infinitely free, wise, holy, and unchangeable; that it utterly excludes boasting, and promotes humility, love, prayer, praise, trust in God, and active imitation of his free mercy; that it encourages the use of means in the highest degree; that it may be ascertained by its effects in all who truly believe the gospel; that it is the foundation of Christian assurance; and that to ascertain it with regard to ourselves demands and deserves the utmost diligence.

X. OF SANCTIFICATION.

We believe that Sanctification is the process by which, according to the will of God, we are made partakers of his holiness; that it is a progressive work; that it is begun in regeneration; and that it is carried on in the hearts of believers by the presence and power of the Holy Spirit, the Sealer and Comforter, in the continual use of the appointed means--especially the Word of God, self-examination, self-denial, watchfulness, and prayer.

We believe that such only are real believers as endure unto the end; that their persevering attachment to Christ is the grand mark which distinguishes them from superficial professors; that a special Providence watches over their welfare; and they are kept by the power of God through faith unto salvation.

XII. OF THE HARMONY OF THE LAW AND THE GOSPEL.

We believe that the Law of God is the eternal and unchangeable rule of his moral government; that it is holy, just, and good; and that the inability which the Scriptures ascribe to fallen men to fulfill its precepts arises entirely from their love of sin; to deliver them from winch, and to restore them through a Mediator to unfeigned obedience to the holy Law, is one great end of the Gospel, and of the means of grace connected with the establishment of the visible Church.

XIII. OF A GOSPEL CHURCH.

We believe that a visible Church of Christ is a congregation of baptized believers, associated by covenant in the faith and fellowship of the gospel; observing the ordinances of Christ; governed by his laws, and exercising the gifts, rights, and privileges invested in them by his Word; that its only scriptural officers are Bishops, or Pastors, and Deacons, whose qualifications, claims, and duties are defined in the Epistles to Timothy and Titus.

XIV. OF BAPTISM AND THE LORD'S SUPPER.

We believe that Christian Baptism is the immersion in water of a believer, into the name of the Father, and Son, and Holy Ghost; to show forth, in a solemn and beautiful emblem, our faith in the crucified, buried, and risen Saviour, with its effect in our death to sin and resurrection to a new life; that it is prerequisite to the privileges of a Church relation; and to the Lord's Supper, in which the members of the Church, by the sacred use of bread and wine, are to commemorate together the dying love of Christ; proceeded always by solemn self-examination.

XV. OF THE CHRISTIAN SABBATH.

We believe that the first day of the week is the Lord's Day, or Christian Sabbath; and is to be kept sacred to religious purposes, by abstaining from all secular labor and sinful recreations; by the devout observance of all the means of grace, both private and public; and by preparation for that rest that remaineth for the people of God.

We believe that civil government is of divine appointment, for the interests and good order of human society; and that magistrates are to be prayed for, conscientiously honored and obeyed; except only in things opposed to the will of our Lord Jesus Christ, who is the only Lord of the conscience, and the Prince of the kings of the earth.

XVII. OF THE RIGHTEOUS AND THE WICKED.

We believe that there is a radical and essential difference between the righteous and the wicked; that such only as through faith are justified in the name of the Lord Jesus, and sanctified by the Spirit of our God, are truly righteous in his esteem; while all such as continue in impenitence and unbelief are in his sight wicked, and under the curse; and this distinction holds among men both in and after death.

XVIII. OF THE WORLD TO COME.

We believe that the end of the world is approaching; that at the last day Christ will descend from heaven, and raise the dead from the grave to final retribution; that a solemn separation will then take place; that the wicked will be adjudged to endless punishment, and the righteous to endless joy; and that this judgment will fix forever the final state of men in heaven or hell, on principles of righteousness.

iii. 21; John x. 35; Luke xvi. 29-31; Psa. cxix. 11l; Rom. iii. 1, 2.

2 Tim. iii. 15; 1 Pet. i. 10-12; Acts xi. 14; Rom. i. 16; Mark

Pet. iv. 11.

Acts xvii. 11; 1 John iv. 6; Jude iii. 5; Eph. vi. 17; Psa. cxix. 59,

John iv. 24; Psa. cxlvii. 5; lxxxiii. 18; Heb. iii. 4; Rom. i.

Mark xii. 30; Rev. iv. 11; Matt. x. 37; Jer. ii. 12, 13.

Eph. ii. 18; 2 Cor. xiii. 14; Rev. i. 4, 5; comp. ii., vii.

Gen. i. 27; i. 31; Eccles. vii. 29; Acts xvi. 26; Gen. ii. 16.

Gen. iii. 6-24; Rom. v. 12.

Rom. v. 19; John iii. 6; Psa. li. 5; Rom. v. 15-19; viii. 7.

Isa. liii. 6; Gen. vi. 12; Rom. iii. 9-18.

Eph. ii. 1-3; Rom. i. 18; i. 32; ii. 1-16; Gal. iii. 10; Matt.

Acts xv. 11.

John iii. 16; i. 1-14; Heb. iv. 14; xii. 24.

Isa. xlii. 21; Phil. ii. 8; Gal. iv. 4, 5; Rom. iii. 21.

Heb. i. 8; i. 3; viii. 1; Col. iii. 1-4.

Heb. vii. 25; Col. ii. 9; Heb. ii. 18; vii. 26; Psa. lxxxix. 19; xiv.

John i. 16; Eph. iii. 8.

Acts xiii. 39; Isa. iii. 11, 12; Rom. viii. 1.

Rom. v. 9; Zech. xiii. 1; Matt. ix. 6; Acts x. 43.

Tim. iv. 8.

Isa. lv. 1; Rev. xxii. 17; Luke xiv. 17.

Rom. xvi. 26; Mark i. 15; Rom. i. 15-17.

John v. 40; Matt. xxiii. 37; Rom. ix. 32; Prov. i. 24; Acts xiii. 46.

John iii. 19; Matt. xi. 20; Luke xix. 27; 2 Thess. i. 8.

2 Cor. v. 17; Ezek. xxxvi. 26; Deut. xxx. 6; Rom. ii. 28, 29; v.

John iii. 8; i. 13; James i. 16-18; 1 Cor. i. 30; Phil. ii. 13.

Eph. v. 9; Rom. viii. 9; Gal. v. 16-23; Eph. iii. 14-21; Matt.

Mark i. 15; Acts xi. 18; Eph. ii. 8; 1 John v. 1.

Luke xviii. 13; xv. 18-21; James iv. 7-10; 2 Cor. vii. 11; Rom.

Rom. x. 9-11; Acts iii. 22, 23; Heb. iv. 14; Psa. ii. 6; Heb. i.

John xv. 15; 1 John iv. 19; Hos. xii. 9.

Acts xv. 14.

Exod. xxxiii. 18, 19; Matt. xx. 15; Eph. i. ll; Rom. ix. 23, 24;

l Cor. iv. 7; i. 26-31; Rom. iii. 27; iv. l6; Col. iii. 12; 1 Pet. ii. 9; Luke xviii. 7; John xv. 10; Eph. i. 16; 1 Thess. ii. 12.

Rom. viii. 28-30; Isa. xlii. 16; Rom. xi. 29.

Prov. iv. 18; 2 Cor. iii. 18; Heb. vi. 1; 2 Pet. i. 5-8; Phil.

John ii. 29; Rom. viii. 5; John iii. 6; Phil. i. 9-11; Eph. i.

2 Cor. xiii. 5; Luke xi. 35; ix. 23; Matt. xxvi. 41; Eph. vi. 18; iv.

1 John ii. 19; John xiii. 18; Matt. xiii. 20, 21; John vi.

Rom. viii. 28; Matt. vi. 30-33; Jer. xxxii. 40; Psa. cxxi. 3;

Rom. iii. 31; Matt. v. 17; Luke xvi. 17; Rom. iii. 20; iv. 15.

Rom. viii. 7, 8; Josh. xxiv. 19; Jer. xiii. 23; John vi. 44; v.

Matt. xxviii. 20; John xiv. 15; xv. 12; 1 John iv. 21; John xiv.

Phil. i. 1; Acts xiv. 23; xv. 22; 1 Tim. iii.; Titus i.

Matt. xxviii. 19; Mark xvi. 16; Acts ii. 38; viii. 12; xvi. 32-34; xviii. 8.

Acts ii. 41, 42; Matt. xxviii. 19, 20; Acts and Epistles.

1 Cor. xi. 20; Matt. xxvi. 26-29; Mark xiv. 22-25; Luke xxii.

Acts xx. 7; Gen. ii. 3; Col. ii. 16, 17; Mark ii. 27; John xx.

Exod. xx. 8; Rev. i. 10; Psa. cxviii. 24.

Psa. cxiii. 15.

Heb. x. 24, 25; Acts xi. 26; xiii. 44; Lev. xix. 30; Exod. xlvi.

Heb. iv. 3-11.

Rom. xiii. 1-7; Deut. xvi. 18; 1 Sam. xxiii. 3; Exod. xviii. 23; Jer. xxx. 21.

Acts v. 29; Matt. x. 28; Dan. iii. 15-18; vi. 7-10; Acts iv.

Matt. xxiii. 10; Rom. xiv. 4; Rev. xix. 16; Psa.lxxii. 1l; ii.; Rom. xiv. 9-13.

Mal. iii. 18; Prov. xii. 26; Isa. v. 20; Gen. xviii. 23; Jer.

1 John v. 19; Gal. iii. 10; John iii. 36; Isa. lvii. 21; Psa. x.

Prov. xiv. 32; Luke xvi. 25; John viii. 21-24; Prov. x. 24; Luke

Acts i. 11; Rev. i. 7; Heb. ix. 28; Acts iii. 21; 1 Thess. iv.

Acts xxiv. 15; 1 Cor. xv. 12-59; Luke xiv. 14; Dan. xii. 2; John

Matt. xxv. 35-41; Rev. xxii. 11; 1 Cor. vi. 9, 10; Mark ix.

CONFESSION OF THE FREE-WILL BAPTISTS. A.D. 1834, 1868.

[This Confession was adopted and issued by the General Conference of the Free-will Baptists of America in 1834, revised in 1848, and again

The text is taken from the Treatise on the Faith and Practice of the Free-will Baptists, written under the direction of the General Conference, Dover, N. H. Published by the Free-will Baptist Printing Establishment, 1871. The sections in which this Confession differs from the preceding Baptist Confessions have been put in italics, viz., Ch. III., 2 and 3, and Ch. l'III. and XIII.]

CHAPTER I.

The Holy Scriptures.

These are the Old and New Testaments; they were written by holy men, inspired by the Holy Spirit, and contain God's revealed will to man. They are a sufficient and infallible guide in religious faith and practice.

CHAPTER II.

Being and Attributes of God.

The Scriptures teach that there is only one true and living God, who is a Spirit, self-existent, eternal, immutable, omnipresent, omniscient, omnipotent, independent, good, wise, holy, just, and merciful; the Creator, Preserver, and Governor of the universe; the Redeemer, Saviour, Sanctifier, and Judge of men; and the only proper object of Divine worship.

The mode of his existence, however, is a subject far above the understanding of man--finite beings can not comprehend him. There is nothing in the universe that can justly represent him, for there is none like him. He is the fountain of all perfection and happiness. He is glorified by the whole inanimate creation, and is worthy to be loved and served by all intelligences.

CHAPTER III.

Divine Government and Providence.

1. God exercises a providential care and superintendence over all his creatures, and governs the world in wisdom and mercy, according to the testimony of his Word.

2. God has endowed man with power of free choice, and governs him by moral laws and motives; and this power of free choice is the exact measure of his responsibility.

3. All events are present with God from everlasting to everlasting; but his knowledge of them, does not in any sense cause them, nor does he decree all events which he knows will occur.

CHAPTER IV.

Creation, Primitive State of Man, and his Fall.

SECTION I.--CREATION.

1. Of the world. God created the world, and all things that it contains, for his own pleasure and glory, and the enjoyment of his creatures.

2. Of the angels. The angels were created by God to glorify him, and obey his commandments. Those who have kept their first estate he employs in ministering blessings to the heirs of salvation, and in executing his judgments upon the world.

3. Of man. God created man, consisting of a material body and a thinking, rational soul. He was made in the image of God to glorify his Maker.

Our first parents, in their original state of probation, were upright; they naturally preferred and desired to obey their Creator, and had no preference or desire to transgress his will till they were influenced and inclined by the tempter to disobey God's commands. Previously to this the only tendency of their nature was to do righteousness. In consequence of the first transgression, the state under which the posterity of Adam came into the world is so far different from that of Adam that they have not that righteousness and purity which Adam had before the fall; they are not naturally willing to obey God, but are inclined to evil. Hence, none, by virtue of any natural goodness and mere work of their own, can become the children of God; but they are all dependent for salvation upon the redemption effected through the blood of Christ, and upon being created anew unto obedience through the operation of the Spirit; both of which are freely provided for every descendant of Adam.

CHAPTER l'.

Of Christ.

SECTION I.

Jesus Christ, the Son of God, possesses all divine perfections. As he and the Father are one, he, in his divine nature, filled all the offices and performed the works of God to his creatures that have been the subjects of revelation to us. As man, he performed all the duties toward God that we are required to perform, repentance of sin excepted.

His divinity is proved from his titles, his attributes, and his works.

1. His titles.--The Bible ascribes to Christ the titles of Saviour, Jehovah, Lord of Hosts, the First and the Last, God, true God, great God, God over all, mighty God, and the everlasting Father.

2. His attributes.--He is eternal, unchangeable, omnipresent, omniscient, omnipotent, holy, and is entitled to Divine worship.

3. His works.--By Christ the world was created; he preserves and governs it; he has provided redemption for all men, and he will be their final judge.

SECTION II.--THE INCARNATION OF CHRIST.

The Word, which in the beginning was with God, and which was God, by whom all things were made, condescended to a state of humiliation in being united with human nature, and becoming like us, pollution and sin excepted. In this state, as a subject of the law, he was liable to the infirmities of our nature; was tempted as we are; but lived our example, and rendered perfect obedience to the Divine requirements. As Christ was made of the seed of David according to the flesh, he is called 'The Son of Man;' and as the Divine existence is the fountain from which he proceeded, and was the only agency by which he was begotten, he is called the Son of God, being the only begotten of the Father, and the only incarnation of the Divine Being.

CHAPTER l'I.

The Holy Spirit.

1. The Scriptures ascribe to the Holy Spirit the acts and attributes of an intelligent being. He is said to guide, to know, to move, to give information, to command, to forbid, to send forth, to reprove, and to be sinned against.

2. The attributes of God are ascribed to the Holy Spirit: such, as eternity, omnipresence, omniscience, goodness, and truth.

3. The works of God are ascribed to the Holy Spirit: creation, inspiration, giving of life, and sanctification.

4. The same acts which in one part of the Bible are attributed to the Holy Spirit are in other parts said to be performed by God.

5. The apostles assert that the Holy Spirit is Lord and God.

From the foregoing, the conclusion is that the Holy Spirit is in reality God, and one with the Father in all Divine perfections. It has also been shown that Jesus Christ is God, one with the Father. Then these three, the Father, Son, and Holy Spirit, are one God.

The truth of this doctrine is also proved from the fact that the Father, the Son, and the Holy Ghost are united in the authority by which believers are baptized, and in the benedictions pronounced by the apostles, which are acts of the highest religious worship.

CHAPTER l'II.

The Atonement and Mediation of Christ.

1. The Atonement.--As sin can not be pardoned without a sacrifice, and the blood of beasts could never wash away sin, Christ gave himself a sacrifice for the sins of the world, and thus made salvation possible for all men. He died for us, suffering in our stead, to make known the righteousness of God, that he might be just in justifying sinners who believe in his Son. Through the redemption effected by Christ, salvation is actually enjoyed in this world, and will be enjoyed in the next by all who do not, in this life, refuse obedience to the known requirements of God. The atonement of sin was necessary. For present and future obedience can no more blot out our past sins than past obedience can remove the guilt of present and future sins. Had God pardoned the sins of men without satisfaction for the violation of his law, it would follow that transgression might go on with impunity; government would be abrogated, and the obligation of obedience to God would be, in effect, removed.

2. Mediation of Christ.--Our Lord not only died for our sins, but he arose for our justification, and ascended to heaven, where, as Mediator between God and man, he will make intercession for men till the final judgment.

CHAPTER VIII.

The Gospel Call.

The call of the gospel is co-extensive with the atonement to all men, both by the word and the strivings of the Spirit; so that salvation is rendered equally possible to all; and if any fail of eternal life, the fault is wholly their own.

CHAPTER IX.

Repentance.

The repentance which the gospel requires includes a deep conviction, a penitential sorrow, an open confession, a decided hatred and an entire forsaking of all sin. This repentance God has enjoined on all men; and without it in this life the sinner must perish eternally.

CHAPTER X.

Faith.

Saving faith is an assent of the mind to the fundamental truths of revelation; an acceptance of the gospel, through the influence of the Holy Spirit; and a firm confidence and trust in Christ. The fruit of faith is obedience to the gospel. The power to believe is the gift of God; but believing is an act of the creature, which is required as a condition of pardon, and without which the sinner can not obtain salvation. All men are required to believe in Christ; and those who yield obedience to this requirement become the children of God by faith.

CHAPTER XI.

Regeneration.

As man is a fallen and sinful being, he must be regenerated in order to obtain salvation. This change is an instantaneous renewal of the heart by the Holy Spirit, whereby the penitent sinner receives new life, becomes a child of God, and disposed to serve him. This is called in Scripture being born again, born of the Spirit, being quickened, passing from death unto life, and a partaking of the divine nature.

CHAPTER XII.

Justification and Sanctification.

1. Justification.--Personal justification implies that the person justified has been guilty before God; and in consideration of the atonement of Christ, accepted by faith, the sinner is pardoned and absolved from the guilt of sin, and restored to the divine favor. Though Christ's atonement is the foundation of the sinner's redemption, yet without repentance and faith it can never give him justification and peace with God.

2. Sanctification is a work of God's grace, by which the soul is cleansed from all sin, and wholly consecrated to Christ. It commences at regeneration, and the Christian can and should abide in this state to the end of life, constantly growing in grace and in the knowledge of our Lord Jesus Christ.

CHAPTER XIII.

Perseverance of the Saints.

There are strong grounds to hope that the truly regenerate will persevere unto the end and be saved, through the power of divine grace which is pledged for their support; but their future obedience and final salvation are neither determined nor certain; since, through infirmity and manifold temptations, they are in danger of falling; and they ought therefore to watch and pray, lest they make shipwreck of faith, and be lost.

CHAPTER XIV.

The Sabbath.

This is one day in seven, which, from the creation of the world, God has set apart for sacred rest and holy service. Under the former dispensation, the seventh day of the week, as commemorative of the work of creation, was set apart for the Sabbath. Under the gospel, the first day of the week, in commemoration of the resurrection of Christ, and by authority of the apostles, is observed as the Christian Sabbath. On this day all men are required to refrain from secular labor, and devote themselves to the worship and service of God.

CHAPTER XV.

The Church.

A Christian church is an organized body of believers in Christ, who statedly assemble to worship God, and sustain the ordinances of the gospel agreeably to his Word. In a more general sense it is the whole body of Christians throughout the world, and only the regenerate are real members. Believers are admitted to a particular church, on giving evidence of faith, and receiving baptism and the hand of fellowship.

CHAPTER XVI.

The Gospel Ministry.

1. Qualifications of Ministers.--They must possess good natural and acquired abilities, deep and ardent piety, be specially called of God to the work, and ordained by the laying on of hands.

2. Duties of Ministers.--These are, to preach the Word, administer the ordinances of the gospel, visit their people, arid otherwise perform the work of faithful pastors.

CHAPTER XVII.

Ordinances of the Gospel.

1. Christian Baptism.--This is the immersion of believers in water in the name of the Father, the Son, and the Holy Spirit, in which are represented the burial and resurrection of Christ, the death of Christians to the world, the washing of their souls from the pollution of sin, their rising to newness of life, their engagement to serve God, and their resurrection at the last day.

2. The Lord's Supper.--This is a commemoration of the death of Christ for our sins, in the use of bread, which he made the emblem of his broken body, and the cup, the emblem of his shed blood; and by it the believer expresses his love for Christ, his faith and hope in him, and pledges to him perpetual fidelity.

It is the privilege and duty of all who have spiritual union with Christ thus to commemorate his death; and no man has a right to forbid these tokens to the least of his disciples.

CHAPTER XVIII.

Death, and the Intermediate State.

1. Death.--As a result of sin, all mankind are subject to the death of the body.

2. The Intermediate State.--The soul does not die with the body; but immediately after death enters into a conscious state of happiness or misery, according to the moral character here possessed.

CHAPTER XIX.

Second Coming of Christ.

The Lord Jesus, who ascended on high and sits at the right hand of God, will come again to close the gospel dispensation, glorify his saints, and judge the world.

CHAPTER XX.

The Resurrection.

The Scriptures teach the resurrection of the bodies of all men at the "last day, each in its own order; they that have done good will come forth to the resurrection of life, and they that have done evil to the resurrection of damnation.

CHAPTER XXI.

The General Judgment and Future Retributions.

1. The General Judgment.--There will be a general judgment, when time and man's probation will close forever. Then all men will be judged according to their works.

2. Future Retributions.--Immediately after the general judgment, the righteous will enter into eternal life, and the wicked will go into a state of endless punishment.

[This last clause commits the Free-will Baptists to the principle and practice of open communion.--Ed.]

THE CONFESSION OF THE WALDENSES. A.D. 1655.

[This Confession belongs to the Calvinistic family, and is in part an abridgment of the Gallican Confession of 1559. It is still in force, or at least highly prized among the Waldenses in Italy. The occasion which called it forth entitles it to special consideration. It was prepared and issued in 1655, together with an appeal to Protestant nations, in consequence of one of the most cruel persecutions which Romish bigotry could inspire. For no other crime but their simple, time-honored faith, the Waldenses in Piedmont were betrayed, outraged, mutilated, massacred, driven into exile, and utterly impoverished by the confiscation of their property and the burning of their villages. (See the frightful pictures of sufferings in the second vol. of Leger, an eye-witness.) The report of these barbarous atrocities roused the indignation of the Christian world. Oliver Cromwell, then Lord Protector of England, ordered a day of humiliation and fasting, sent Sir Samuel Morland as a special commissioner to the Duke of Savoy (Charles Emanuel II.), opened a subscription with £2000 from his private purse, and brought Protestant governments to a sense of their duty, and Roman sovereigns (even the proud bigot Louis XIV.) to a sense of shame. The dispatches were written by his foreign secretary, the great Puritan poet, in classical Latin and in the lofty spirit of his immortal sonnet, composed at that time,

'Avenge, O Lord, thy slaughtered saints, whose bones

Lie scattered on the Alpine mountains cold.'

Cromwell died too soon to finish this noble work of intervention in behalf of humanity and religious liberty. Of the more than £38,000 then raised by public subscription in England alone for the poor Waldenses, only £22,000 reached them; the remaining £16,333 Charles II. unscrupulously wasted on his private pleasures under the pretext, worthy of a Stuart, that 'he was not bound by any of the engagements of an usurper and tyrant, nor responsible for his debts.' A fit illustration of the spirit of the Restoration.

The Confession was probably composed by Jean Leger, who was at that time the Moderator of the churches in Piedmont, and became afterwards their historian (d. in exile, 'un martyr sans sang,' as pastor at Leyden, about 1684); although he does not say so, and inserts the Confession simply with the remark, 'la derniere confession de leur Foy qu'ils publierent aprés leurs massacres de l'an 1655' (Vol. I. p. 112). It was brought to England by Morland, together with many valuable MSS., which he received from pastors Antoine and Leger, and deposited in the University library at Cambridge, in Aug., 1658.

The French text is found in Leger, Histoire des Églises l'audoises (Leyde, 1669, 2 vols. fol.), Vol. I. pp. 112-116 (where the Athanasian Creed is added in l'audois and French, as a part of their creed taught to the children); in C. U. Haun, Geschichte der Ketzer im Mittelalter, Vol. II. pp. 608-673; Bert (Pastor of La Tour), Livre de Famille (Geneva, 1830). A Latin text, together with an English version, is given in Peyran, An Histor. Defence of the Waldenses or l'audois, with Introd. and Appendixes by Th. Sims (Lond. 1826), pp. 445--456, from the MSS. of Peyran, the Moderator of the Wald. Churches in 1819. The English text alone is printed in Dr. E. Henderson's The l'audois (London, 1845), pp. 251-259, and in William Hazlitt's translation of Dr. Alexis Muston, The Israel of the Alps: a History of the Persecutions of the Waldenses (London, 1852), pp. 300-306. I have taken the French original from Leger, with the old spelling. The English translation of Hazlitt is very imperfect, and has been corrected.

The older Confessions of the Waldenses, published by Perrin, Leger (Vol. I.), and Hahn (Vol. II. p. 647 sqq.), are partly of doubtful origin, and have merely historical interest. See Vol. I. pp. 568 sqq.]

BRIÈVE CONFESSION DE FOY DES ÉGLISES REFORMÉES DE PIÉMONT.

A BRIEF CONFESSION OF FAITH OF THE REFORMED CHURCHES OF PIEDMONT.

Publiée avec leur Manifeste à l'occasion des effroyables massacres de

Published with their Manifesto on the occasion of the frightful massacres of the year 1655. Parce que nous avons apris que nos Adversaires ne se contentans pas de nous avoir persecutés, et dépoüillés de tous nos biens, pour nous rendre tant plus odieus, vont encore semans beaucoup de faus bruits, qui tendent non seulement à fletrir nos personnes, Having understood that our adversaries, not contented to have most cruelly persecuted us, and robbed us of all our goods and estates, have yet an intention to render us odious to the world by spreading abroad many false reports, and so not only to defame

mais sur tout à noircir par des infames calomnies la sainte et salutaire Doctrine, dont nous faisons profession, nous sommes obligés, pour desabuser l'esprit de ceux qui pourraient avoir esté preoccupés de ces sinistres impressions, de faire une briéve Declaration de nôtre Foy, comme nous l'avons fait par le passé et conformement à la Parole de Dieu, afin que tout le monde voye la fausseté de ces Calomnies, et le tort qu'on a de nous haïr, et de nous persecuter pour une Doctrine si innocente. our persons, but likewise to asperse with most shameful calumnies that holy and wholesome doctrine which we profess, we feel obliged, for the better information of those whose minds may perhaps be preoccupied by sinister opinions, to make a short declaration of our faith, such as we have heretofore professed as conformable to the Word of God; and so every one may see the falsity of those their calumnies, and also how unjustly we are hated and persecuted for a doctrine so innocent. Nous Croyons. We believe, I. Qu'il y a un seul Dieu, qui est une essence spirituelle, eternelle, infinie, tout sage, tout misericordieuse, et tout juste; en un mot tout parfaite; et qu'il y a trois Personnes en cette seule et simple essence, le Pere, le Fils, et le S. Esprit. I. That there is one only God, who is a spiritual essence, eternal, infinite, all-wise, all merciful, and all-just, in one word, all-perfect; and that there are three persons in that one only and simple essence: the Father, Son, and Holy Spirit. II. Que ce Dieu s'est manifesté aux hommes par ses oeuvres, tant de la Creation, que de la Providence, et par sa Parole, revelée au commencement par Oracles en diverses sortes, puis redigée par écrit és Livres qu'on appelle l'Escriture Sainte. II. That this God has manifested himself to men by his works of Creation and Providence, as also by his Word revealed unto us, first by oracles in divers manners, and afterwards by those written books which are called the Holy Scripture. III. Qu'il faut recevoir, comme nous recevons cette Sainte Ecriture pour Divine, et Canonique, c'est-à-dire pour regle de nòtre Foy, et de nòtre vie, et qu'elle est contenüe pleinement és Livres de l'Ancien et du Nouveau Testament: que dans l'Ancien Testament III. That we ought to receive this Holy Scripture (as we do) for divine and canonical, that is to say, for the constant rule of our faith and life: as also that the same is fully contained in the Old and New Testament; and that by the Old Testament we must understand

doivent estre compris seulement les Livres que Dieu a commis à l'Église Judaïque, et qu'elle a toûjours approuvé ou reconnü pour Divins, à savoir les cinq Livres de Moise, Josuê, les Juges, Ruth, le 1 et 2 de Samuel, le 1 et 2 des Rois, le 1 et 2 des Chroniques ou Paralipomenon, le 1 d'Esdras, Nehemie, Esther, Job, les Pseaumes, les Proverbes de Salomon, l'Ecclesiaste, le Cantique des Cantiques, les 4 grands Prophetes et les 12 petits: et dans le Nouveau les 4 Evangiles, les Actes des Apôtres, les Epîtres de S. Paul, une aux Romains, deux aux Corinthiens, une aus Galates, une aus Ephesiens, une aux Philippiens, une aux Colossiens [deux aux Thessaloniciens, deux à Timothée, une à Tite, une à Philémon], l'Epître aux Hébreux, une de S. Jacques, deux de S. Pierre, trois de S. Jean, une de S. Jude, et l'Apocalypse. only such books as God did intrust the Jewish Church with, and which that Church has always approved and acknowledged to be from God: namely, the five books of Moses, Joshua, the Judges, Ruth, 1 and 2 of Samuel, 1 and 2 of the Kings, 1 and 2 of the Chronicles, one of Ezra, Nehemiah, Esther, Job, the Psalms, the Proverbs of Solomon, Ecclesiastes, the Song of Songs, the four great and the twelve minor Prophets: and the New Testament containing the four gospels, the Acts of the Apostles, the Epistles of St. Paul--1 to the Romans, 2 to the Corinthians,1 to the Galatians, 1 to the Ephesians, 1 to the Philippians, 1 to the Colossians [2 to the Thessalonians,2 to Timothy, 1 to Titus, 1 to Philemon], and the Epistle to the Hebrews; 1 of St. James, 2 of St. Peter, 3 of St. John, 1 of St. Jude, and the Revelation. IV. Que nous reconnaissons la Divinité de ces Livres Sacrés, non seulement par le témoignage de l'Église, mais principalement par l'eternelle et indubitable verité de la Doctrine qui y est contenüe, par l'excellence, sublimité, et majesté du tout Divine qui y paroît, et par l'opération du S. Esprit, IV. We acknowledge the divinity of these sacred books, not only from the testimony of the Church, but more especially because of the eternal and indubitable truth of the doctrine therein contained, and of that most divine excellency, sublimity, and majesty which appears therein; and because of the operation

qui nous fait recevoir avec deferance le témoignage que l'Église nous en rend, qui ouvre nos yeux pour découvrir les rayons de la lumiere celeste qui éclatetent en l'Ecriture, et rectifie nôtre goût pour discerner cette viande par la saveur Divine qu'elle a. of the Holy Spirit, who causes us to receive with reverence the testimony of the Church in that point, who opens our eyes to discover the beams of that celestial light which shines in the Scripture, and corrects our taste to discern the divine savor of that spiritual food. V. Que Dieu a fait toutes choses de rien, par sa volonté toute libre, et par la puissance infinie de sa Parole. V. That God made all things of nothing by his own free will, and by the infinite power of his Word. VI. Qu'il les conduit et gouverne toutes par sa Providence, ordonnant et adressant tout se qui arrive au monde, sans qu'il soit pourtant ni autheur, ni cause du mal que les créatures font, ou que la coulpe luy en puisse, ou doive en aucune façon estre imputée. VI. That he governs and rules all by his providence, ordaining and appointing whatsoever happens in this world, without being the author or cause of any evil committed by the creatures, so that the guilt thereof neither can nor ought to be in any way imputed unto him. VII. Que les Anges ayant esté creés purs et saints, il y en a qui sont tombés dans une corruption et perdition irreparable, mais que les autres ont perseveré par un effet de la bonté Divine, qui les a soûtenus et confirmés. VII. That the angels were all in the beginning created pure and holy, but that some of them have fallen into irreparable corruption and perdition; and that the rest have persevered in their first purity by an effect of divine goodness, which has upheld and confirmed them. VIII. Que l'homme qui avoit esté creé pur et saint, à l'Image de Dieu, s'est privé par sa faute de cét estat bienheureux, donnant ses assentimens aux discours captieus du Diable. VIII. That man, who was created pure and holy, after the image of God, deprived himself through his own fault of that happy condition by giving credit to the deceitful words of the devil.

IX. Que l'homme a perdu par sa transgression, la justice et la sainteté qu'il avoit receüe, encourant avec l'indignation de Dieu, la mort et la captivité, sous la puissance de celuy qui a l'empire de la mort, assavoir le Diable, à ce point que son franc arbitre est devenu serf et éclave du peché, tellement que de nature tous les hommes, et Juifs et gentils, sont Enfans d'Ire, tous morts en leurs fautes et pechés, et par conséquant incapables d'avoir aucun bon movement pour le salut, ni même former aucune bonne pensée sans la grace; toutes leurs imaginations et pensées n'estant que mal en tout tems. IX. That man by his transgression lost that righteousness and holiness which he had received, and thus incurring the wrath of God, became subject to death and bondage, under the dominion of him who has the power of death, that is, the devil; insomuch that our free will has become a servant and a slave to sin: and thus all men, both Jews and Gentiles, are by nature children of wrath, being all dead in their trespasses and sins, and consequently incapable of the least good motion to any thing which concerns their salvation: yea, incapable of one good thought without God's grace, all their imaginations being wholly evil, and that continually. X. Que toute la posterité d'Adam, est coûpable en luy de sa desobeïssance, infectée de sa corruption, et tombée dans la même calamité jusques aus petits Enfans dés le ventre de leur Mere, d'où vient le nom de Peché orginel. X. That all the posterity of Adam is guilty in him of his disobedience, infected by his corruption, and fallen into the same calamity with him, even the very infants from their mothers' womb, whence is derived the name of original sin. XI. Que Dieu retire de cette corruption et condamnation, les personnes qu'il a éleües par sa misericorde en son Fils Jesus Christ, y laissant les autres par un droit irreprochable de la liberté et justice. XI. That God saves from this corruption and condemnation those whom he has chosen [from the foundation of the world, not for any foreseen disposition, faith, or holiness in them, but] of his

mercy in Jesus Christ his Son; passing by all the rest, according to the irreprehensible reason of his freedom and justice. XII. Que Jesus Christ ayant esté ordonné de Dieu, en son decret eternel, pour estre le seul Saveur, et l'unique Chef de son Corps, qui est l'Église, il l'a rachetée par son propre Sang, dans l'accomplissement des tems, et luy offre et communique tous ses benefices par l'Evangile. XII. That Jesus Christ having been ordained by the eternal decree of God to be the only Saviour and only head of his body which is the Church, he redeemed it with his own blood in the fullness of time, and communicates unto the same all his benefits by means of the gospel. XIII. Qu'il y a deux natures en Jesus Christ, la Divine et l'humaine vrayement en une même personne, sans confusion, sans division, sans separation, sans changement; châque nature gardant ses proprietés distinctes, et que Jesus Christ est vray Dieu et vray homme tout ensemble. XIII. That there are two natures in Jesus Christ, viz., divine and human, truly united in one and the same person, without confusion, division, separation, or alteration; each nature keeping its own distinct proprieties; and that Jesus Christ is both true God and true man. XIV. Que Dieu a tant aimé le monde, qu'il a donné son Fils pour nous sauver par son obeïssance tres-parfaite, nommement par celle qu'il a montré en souffrant la mort maudite de la Croix, et par les victoires qu'il a remporté sur le Diable, le péché, et la mort. XIV. That God so loved the world, that is to say, those whom he has chosen out of the world, that he gave his own Son to save us by his most perfect obedience (especially that obedience which he manifested in suffering the cursed death of the cross), and also by his victory over the devil, sin, and death. XV. Que Jesus Christ ayant fait l'entiere expiation de nos pechés par son sacrifice tres-parfait, XV. That Jesus Christ having made a full expiation for our sins by his most perfect sacrifice once

une fois offert en la Croix, il ne peut, ni ne doit estre reiteré sous quelque pretexte que ce soit. offered on the cross, it neither can nor ought to be repeated upon any pretext whatsoever, as they pretend to do in the mass. XVI. Que le Seigneur Jesus nous ayant pleinement reconcilié à Dieu par le Sang de sa Croix, c'est par son seul merite, et non par nos oeuvres, que nous sommes absous et justifiés devant luy. XVI. That the Lord Jesus having fully reconciled us unto God, through the blood of his cross, it is by virtue of his merits only, and not of our works, that we are absolved and justified in his sight. XVII. Que nous avons union avec Jesus Christ, et communion à ses benefices par la Foy, qui s'appuye sur les promesses de vie, qui nous sont faites en son Evangile. XVII. That we are united to Jesus Christ and made partakers of his benefits by faith, which rests upon those promises of life which are made to us in his gospel. XVIII. Que cette Foy vient de l'operation gracieuse et efficace du S. Esprit, qui éclaire nos ames, et les porte à s'appuyer sur la misericorde de Dieu, pour s'appliquer le merite de Jesus Christ. XVIII. That this faith is the gracious and efficacious work of the Holy Spirit, who enlightens our souls, and persuades them to lean and rest upon the mercy of God, and so to apply the merits of Jesus Christ. XIX. Que Jesus Christ est nôtre vray et unique Mediateur: non seulement de Redemption, mais aussi d'Intercession, et que par ses merites et sa mediation, nous avons accés au Pere, pour l'invoquer avec la sainte confiance d'estre exaucés, sans qu'il soit besoin d'avoir recours à aucun autre intercesseur que luy. XIX. That Jesus Christ is our true and only Mediator, not only redeeming us, but also interceding for us, and that by virtue of his merits and intercession we have access unto the Father, to make our supplications unto him, with a holy confidence that he will grant our requests, it being needless to have recourse to any other intercessor besides himself. XX. Que comme Dieu nous promet la regeneration en Jesus XX. That as God has promised us regeneration in Jesus Christ, so

Christ, ceus qui sont unis à luy par une vive Foy, doivent s'adonner, et s'adonnent en effét, à bonnes oeuvres. those who are united to him by a living faith ought to apply, and do really apply themselves, unto good works. XXI. Que les bonnes oeuvres sont si necessaires aus fideles, qu'ils ne peuvent parvenir au Royaume des Cieux sans les faire, estant vray que Dieu les a preparées afin que nous y cheminoins, qu'ainsi nous devons fuir les vices, et nous adonner aux vertus Chrêtiennes, employant les jûnes et tous autres moyens, qui peuvent nous servir à une chose si sainte. XXI. That good works are so necessary to the faithful that they can not attain the kingdom of heaven without the same, seeing that God hath prepared them that we should walk therein; and therefore we ought to flee from vice, and apply ourselves to Christian virtues, making use of fasting, and all other means which may conduce to so holy a thing. XXII. Que bien que nos oeuvres ne puissent pas meriter, nôtre Seigneur ne laissera pas de les recompenser de la Vie Eternelle, par une continuation misericordieuse de sa grace, et en vertu de la constance immuable des promesses qu'il nous en fait. XXII. That, although our good works can not merit any thing, yet the Lord will reward or recompense them with eternal life, through the merciful continuation of his grace, and by virtue of the unchangeable constancy of his promises made unto us. XXIII. Que ceux qui possedent la Vie Eternelle en suite de leur Foy, et de leurs bonnes oeuvres, doivent estre confiderés comme Saints, et glorifiés, loüés pour leurs vertus, imités en toutes les belles actions de leur vie, mais non adorés, ni invoqués, puis qu'on ne doit prier qu'un seul Dieu par Jesus Christ. XXIII. That those who are already in the possession of eternal life in consequence of their faith and good works ought to be considered as saints and glorified persons, and to be praised for their virtue and imitated in all good actions of their life, but neither worshiped nor invoked, for God only is to be prayed unto, and that through Jesus Christ. XXIV. Que Dieu s'est recueilli XXIV. That God has chosen

une Église dans le monde, pour le salut des hommes, quelle n'a qu'un seul Chef, et fondament, qui est Jesus Christ. one Church in the world for the salvation of men, and that this Church has one only head and foundation, which is Jesus Christ. XXV. Que cette Église est la compagnie des fideles, qui ayans esté éleus de Dieu, devant la fondation du monde, et appellés par une sainte vocation, s'unissent pour suivre la Parole de Dieu, croyons ce qu'il nous y enseigne, et vivans en sa crainte. XXV. That this Church is the company of the faithful, who, having been elected by God before the foundation of the world, and called with a holy calling, unite themselves to follow the Word of God, believing whatsoever he teaches them therein, and living in his fear. XXVI. Que cette Église ne peut defaillir, ou estre aneantie, mais qu'elle doit estre perpetuelle. XXVI. That this Church can not fail, nor be annihilated, but must endure forever [and that all the elect are upheld and preserved by the power of God in such sort that they all persevere in the faith unto the end, and remain united in the holy Church, as so many living members thereof]. XXVII. Que tous s'y doivent ranger, et se tenir dans sa communion. XXVII. That all men ought to join with that Church, and to continue in the communion thereof. XXVIII. Que Dieu ne nous y instruit pas seulement par sa Parole, mais que de plus il a institué des Sacremens pour les joindre à cette Parole, comme des moyens pour nous unir à Jesus Christ, et pour communiquer à ses benefices, et qu'il n'y en a que deux communs à tous les membres de XXVIII. That God does not only instruct us by his Word, but has also ordained certain sacraments to be joined with it, as means to unite us to Jesus Christ, and to make us partakers of his benefits; and that there are only two of them belonging in common to all the members of the

l'Église sous le Nouveau Testament, assavoir le Baptéme, et la Sainte Cene. Church under the New Testament--to wit, Baptism and the Lord's Supper. XXIX. Qu'il a institué celuy du Baptéme pour un témoignage de nôtre adoption, et que nous y sommes lavés de nos pechés au Sang de Jesus Christ, et renouvellés en sainteté de vie. XXIX. That Christ has instituted the sacrament of Baptism to be a testimony of our adoption, and that therein we are cleansed from our sins by the blood of Jesus Christ, and renewed in holiness of life. XXX. Qu'il a institué celuy de la Sainte Cene ou Eucharistie, pour la nourriture de nôtre ame, afin que par une vraye, et vive Foy, par la vertu incomprehensible du S. Esprit, mangeans effectivement sa Chair, et beuvans son Sang, et nous unissans tres-étroitement et inseparablement à Christ, en luy, et par luy, nous ayons la vie spirituelle et eternelle. XXX. That he has instituted the Holy Supper, or Eucharist, for the nourishment of our souls, to the end that eating effectually the flesh of Christ, and drinking effectually his blood, by a true and living faith, and by the incomprehensible virtue of the Holy Spirit, and so uniting ourselves most closely and inseparably to Christ, we come to enjoy in him and by him the spiritual and eternal life. Et afin que tout le monde voye clairement nôtre croyance sur ce point, nous adjoûtons icy les mémes termes qui sont couchés en nôtre Priere avant la Communion, dans nôtre liturgie, ou maniere de celebrer la Sainte Cene, et dans nôtre Catechisme public, qui sont pieces qu'on peut voir à la fin de nos Pseaumes: voicy les termes de nôtre Priere: Now to the end that every one may clearly see what our belief is as to this point, we here insert the very expressions of that prayer which we make use of before the Communion, as they are written in our Liturgy or form of celebrating the Holy Supper, and likewise in our public Catechism, which are to be seen at the end of our Psalms; these are the words of the prayer: 'Et comme nôtre Seigneur non seulement a une fois offert son Corps et son Sang pour la remission de nos pechés, mais aussi nous 'Seeing our Lord has not only once offered his body and blood for the remission of our sins, but is willing also to communicate the

les veut communiquer pour nourriture en vie eternelle, fais nous cette grace que de vraye sincerité de coeur, et d'un zele ardant nous recevions de luy un si grand benefice, c'est qu'en certaine Foy nous jouïssions de son Corps et de son Sang, voire de luy entierement,' etc. same unto us as the food of eternal life, we humbly beseech thee to grant us this grace that in true sincerity of heart and with an ardent zeal we may receive from him, so great a benefit; that is, that we may be made partakers of his body and blood, or rather of his whole self, by a sure and certain faith.' Les termes de nôtre Liturgie sont: 'Premierement donc, croyons à ces promesses, que Jesus Christ qui est la verité même a prononcées de sa bouche, assavoir qu'il nous veut vrayement faire participans de son Corps et de son Sang, afin que nous le possedions entierement en telle sorte qu'il vive en nous, et nous en luy.' The words of the Liturgy are these: 'Let us then believe first of all the promises which Christ {who is the infallible truth) has pronounced with his own mouth, viz., that he will make us truly partakers of his body and blood, that so we may possess him entirely, in such a manner that he may live in us and we in him.' Ceus de nôtre Catechisme public sont de même en la Section 53. The words of our Catechism are the same, Nella Dominica 53. XXXI. Qu'il est necessaire que l'Église aye des Pasteurs, jugés biens instruits, et de bonne vie, par ceux qui en ont le droit, tant pour prêcher la Parole de Dieu, que pour administrer les Sacremens, et veiller sur le troupeau de Jesus Christ, suivant les regles d'une bonne et sainte Discipline, conjointement avec les Anciens et Diacres, selon la pratique de l'Église ancienne. XXXI. That it is necessary the Church should have pastors known by those who are employed for that purpose to be well instructed and of a good life, as well to preach the Word of God as to administer the sacraments, and wait upon the flock of Christ (according to the rules of a good and holy discipline), together with elders and deacons, after the manner of the primitive Church. XXXII. Que Dieu a établi les Rois et les Magistrats, pour la conduite des peuples, et que les XXXII. That God hath established kings and magistrates to govern the people, and that the

peuples leur doivent estre sujets et obeïssans en vertu de cét ordre, non seulement pour l'ire, mais pour la conscience, en toutes les choses qui sont conformes à la Parole de Dieu, qui est le Roy des Rois, et Seigneur des Seigneurs. people ought to be subject and obedient unto them, by virtue of that ordination, not only for fear, but also for conscience' sake, in all things that are conformable to the Word of God, who is the King of kings and the Lord of lords. XXXIII. Enfin, qu'il faut recevoir le Symbole des Apôtres, l'Oraison Dominicale, et le Decalogue, comme pieces fondamentales de nôtre creance, et de nos devotions. XXXIII. Finally, that we ought to receive the symbol of the Apostles, the Lord's Prayer, and the Decalogue as fundamentals of our faith and our devotion. Et pour plus ample declaration de nôtre creance, nous reïterons icy la protestation que nous fimes imprimer l'an 1603 assavoir que nous consentons à la saine Doctrine, avec toutes les Églises Reformées de France, d'Angleterre, du Païs-Bas, d'Allemagne, de Suisse, de Boheme, de Pologne, d'Hongrie, et autres, ainsi qu'elle est exprimée en leur Confession d'Ausbourg, selon la declaration qu'en a donné l'Autheur. Et promettons d'y perseverer Dieu aidant, inviolablement en la vie et en la mort, estans prets de signer cette verité eternelle de Dieu de nôtre propre sang, comme l'ont fait nos predecesseurs depuis le tems des Apôtres, particulierement en ces derniers siecles. And for a more ample declaration of our faith we do here reiterate the same protestation which we caused to be printed in 1603, that is to say, that we do agree in sound doctrine with all the Reformed Churches of France, Great Britain, the Low Countries, Germany, Switzerland, Bohemia, Poland, Hungary, and others, as it is set forth by them in their confessions; as also in the Confession of Augsburg, as it was explained by the author, promising to persevere constantly therein with the help of God, both in life and death, and being ready to subscribe to that eternal truth of God with our own blood, even as our ancestors have done from the days of the Apostles, and especially in these latter ages.

Et pourtant nous prions bien humblement toutes les Églises Evangeliques et Protestantes, de nous tenir, nonobstant nôtre pauvreté et petitesse, pour vrais membres du corps mystique de Jesus Christ, soufrans pour son Saint Nom; et de nous continuer l'assistance de leurs prieres envers Dieu, et tous autres bons offices de leurs charités, comme nous les avons déja abondamment experimentés, dont nous les remerçions avec toute l'humilité, qui nous est possible, et suplions de tout nôtre coeur le Seigneur qu'il en soit luy même le remunerateur, versant sur elles les plus precieuses benedictions de sa grace et de sa gloire, et en cette vie, et en celle qui est à venir. Amen. Therefore we humbly entreat all the Evangelical and Protestant Churches, notwithstanding our poverty and lowness, to look upon us as true members of the mystical body of Christ, suffering for his name's sake, and to continue unto us the help of their prayers to God, and all other effects of their charity, as we have heretofore abundantly experienced, for which we return them our most humble thanks, entreating the Lord with all our heart to be their rewarder, and to pour upon them the most precious blessings of grace and glory, both in this life and in that which is to come. Amen. ADDITIONS À LA SUS-DITE CONFESSION. ADDITIONS TO THIS CONFESSION.

Briéve justification touchant les points, ou articles de Foy, que nous

imputent les Docteurs de Rome, en commun avec toutes les Églises

Reformées. Nous accusans de croire, Brief justification concerning the

points or articles of faith which the doctors of Rome impute to us and

to all the Reformed Churches. They accuse as of believing the following

articles:

1. Que Dieu soit autheur du Peché. 1. That God is the author of sin;

2. Que Dieu n'est pas tout Puissant. 2. That God is not omnipotent;

4. Que Jesus Christ s'est desesperé en la Croix. 3. That Jesus

Christ fell into despair upon the cross;

5. Que dans les oeuvres du salut, où l'home est mû par l'Esprit de

Dieu, il n'y coopere non plus qu'une piece de bois, ou une pierre. 4.

That man, in the work of salvation, where he is moved by the Spirit of

God, is no more active than a log or a stone;

6. Qu'en vertu de la Predestination, il n'importe que l'on face bien ou

mal. 5. That, according to our notion on the subject of predestination,

it is of no consequence whether we do good or evil;

7. Que les bonnes oeuvres ne sont pas necessaires au salut. 6. That

good works are not necessary to salvation;

8. Que nous rejettons absolument la Confession des pechés, et la

Penitence. 7. That we entirely reject confession of sins and

repentance;

9. Qu'il faut rejetter les Jûnes, et autres mortifications de la chair,

pour vivre dans la dissolution. 8. That fasting and other

mortifications of the flesh must be rejected, in order to lead a

dissolute life;

10. Que châcun peut expliquer l'Ecriture Sainte comme il luy plait, et

selon les inspirations de son esprit particulier. 9. That any one may

explain the Holy Scripture as he pleases, and according to the fanciful

suggestions of his own mind;

11. Que l'Église peut de tout defaillir, et estre anneantie. 10. That

the Church can entirely fail and be destroyed;

12. Que le Baptéme n'est d'aucune necessité. 11. That baptism is not

necessary;

13. Que dans le Sacrement de l'Eucharistie, nous n'avons aucune reelle

communion avec Jesus Christ, mais seulement en figure. 12. That in the

sacrament of the eucharist we have no communion with Christ in fact,

but in a figure only;

14. Qu'on n'est pas obligé d'obeïr aux Magistrats, Rois, Princes, etc.

13. That obedience is not due to magistrates, kings, princes, etc.;

15. Parce que nous n'invoquons pas la Sainte Vierge, et les hommes déja

glorifiés, on nous accuse de les mépriser, au lieu que nous les

publions bienheureus, dignes, et de loüange, et d'imitation, et tenons

sur tout la Sainte Vierge Bienheureuse entre toutes les Femmes. 14.

That we despise, because we do not invoke, the most holy Virgin and

glorified saints; while in fact we pronounce them blessed and worthy

both of praise and imitation, and hold above all the holy Virgin Mary

to be 'blessed amongst women.'

Or tous ces Chefs qui nous sont ainsi malicieusement imputés, bien loin

de les croire ou enseigner parmi nous, que nous les tenons pour

heretiques et damnables, et denonçons de tout nôtre coeur anatheme

contre quiconaue les voudroit soûtenir. All these articles maliciously

imputed to us, far from believing or teaching them, we hold to be

heretical and damnable, and we denounce from all our heart every one

who would maintain them.

[Omitted by Leger and Hahn, no doubt inadvertently.]

[Omitted by Leger and Hahn, no doubt inadvertently.]

[The words in brackets are given by Hazlitt and Henderson (perhaps from Morland), but are not found in the French of Leger and Hahn.]

The words in brackets are not represented in the French text of Leger, and are taken from Henderson and Hazlitt.

Viz., the editio variata of 1540, which Calvin subscribed at Strasburg.

Omitted by Henderson and Hazlitt.

The error in numbering (4 for 3, etc.) is Leger's.