웨스트민스터 신앙고백서

THE WESTMINSTER CONFESSION OF FAITH. A.D. 1647.

웨스트민스터 신앙고백서

Confessio Fidei Westmonasteriensis.

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

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

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

*한글로의 번역은 차츰 하기로 하고 우선 영문과 라틴어 역본을 필립 샤프, 기독교 신조들, 3권에서 옮겨 싣는다

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

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

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

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

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

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Church to an high and reverent esteem of865 the holy Scripture;866 and the heavenliness of the matter, the efficacy of the doctrine, the majesty of the style, the consent of all the parts, the scope of the whole (which is to give all glory to God), the full discovery it makes of the only way of man's salvation, the many other incomparable excellencies, and the entire perfection thereof, are arguments whereby it doth abundantly evidence itself to be the Word of God; yet, notwithstanding, our full persuasion and assurance of the infallible truth, and divine authority thereof, is from the inward work of the Holy Spirit, bearing witness by and with the Word in our hearts.867

quam honorifice sentiamus;868 materies insuper ejus cœlestis, doctrinæ vis et efficacia, styli majestas, partium omnium consensus, totiusque scopus (ut Deo nempe omnis gloria tribuatur), plena denique quam exhibet unicæ ad salutem viæ commonstratio, præter alias ejus virtutes incomparabiles, et perfectionem summam, argumenta sunt quibus abunde se Verbum Dei et luculenter probat; nihilominus tamen plena persuasio et certitudo de ejus tam infallibili veritate, quam authoritate divina non aliunde nascitur quam ab interna operatione Spiritus Sancti, per verbum et cum verbo ipso in cordibus nostris testificantis.869

VI. The whole counsel of God, concerning all things necessary for his own glory, man's salvation, faith, and life, is either expressly set down in Scripture, or by good and necessary consequence may be deduced from Scripture: unto which nothing at any time is to be added, whether by new revelations of the Spirit, or traditions of men.870Nevertheless we acknowledge the inward illumination of the Spirit of God to be necessary for the saving

VI. Consilium Dei universum de omnibus quæ ad suam ipsius gloriam, quæque ad hominum salutem, fidem, vitamque sunt necessaria, aut expresse in Scriptura continetur, aut consequentia bona et necessaria derivari potest a Scriptura; cui nihil deinceps addendum est, seu novis a spiritu revelationibus, sive traditionibus hominum.871Internam nihilominus illuminationem Spiritus Dei ad salutarem eorum perceptionem, quæ in Verbo Dei

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

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of religion the Church is finally to appeal unto them.882 But because these original tongues are not known to all the people of God who have right unto, and interest in the Scriptures, and are commanded, in the fear of God, to read and search them,883therefore they are to be translated into the vulgar language of every nation unto which they come,884that the Word of God dwelling plentifully in all, they may worship him in an acceptable manner,885 and, through patience and comfort of the Scriptures, may have hope.886	illa ultimo in omnibus de religione controversiis Ecclesia debeat appellare.887 Quoniam autem Originales istæ linguæ non sunt toti Dei populo intellectæ (Quorum tamen et jus est ut scripturas habeant, et interest plurimum, quique eas in timore Dei legere jubentur et perscrutari)888 proinde sunt in vulgarem cujusque Gentis, ad quam pervenerint linguam transferendæ,889 ut omnes, verbo Dei opulenter in ipsis habitante, Deum grato acceptoque modo colant,890 et per patientiam ac consolationem Scripturarum spem habeant.891
IX. The infallible rule of interpretation of Scripture is the Scripture itself; and therefore, when there is a question about the true and full sense of any Scripture (which is not manifold, but one), it must892be searched and known by other places that speak more clearly.893	IX. Infallibilis Scripturam interpretandi regula est Scriptura ipsa. Quoties igitur cunque oritur quæstio de. vero plenoque Scripturæ cujusvis sensu (unicus ille est non multiplex), ex aliis locis, qui apertius loquuntur, est indagandus et cognoscendus.894
X. The Supreme Judge, by which all controversies of religion are to be determined, and all decrees of councils, opinions of ancient writers, doctrines of men, and private spirits, are to be examined, and in whose sentence we are to rest, can	X. Supremus judex, a quo omnes de religione controversiæ sunt determinandæ, omnia Conciliorum decreta, opiniones Scriptorum Veterum, doctrinæ denique hominum, et privati quicunque Spiritus sunt examinandi, cujusque sententia tenemur

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

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

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

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

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Adam, are redeemed by Christ,1002 are effectually called unto faith in Christ by his Spirit working in due season; are justified, adopted, sanctified,1003 and kept by his power through faith unto salvation.1004Neither are any other redeemed by Christ, effectually called, justified, adopted, sanctified, and saved, but the elect only.1005	lapsi essent in Adamo, a Christo sunt redempti;1006per Spiritum ejus opportuno tempore operantem, ad fidem in Christum vocantur efficaciter; justificantur, sanctificantur,1007 et potentia ipsius per fidem custodiuntur ad salutem.1008 Nec alii quivis a Christo redimuntur, vocantur efficaciter justificantur, adoptantur, sanctificantur et salvantur, præter electos solos.1009
VII. The rest of mankind God was pleased, according to the unsearchable counsel of his own will, whereby he extendeth or withholdeth mercy as he pleaseth, for the glory of his sovereign power over his creatures, to pass by, and to ordain them to dishonor and wrath for their sin, to the praise of his glorious justice.1010	VII. Reliquos humani generis Deo placuit secundum consilium voluntatis suæ inscrutabile {quo misericordiam pro libitu exhibet abstinetve) in gloriam supremæ suæ in creaturas potestatis, præterire; eosque ordinare ad ignominiam et iram pro peccatis suis, ad laudem justitiæ suæ gloriosæ.1011
VIII. The doctrine of this high mystery of predestination is to be handled with special prudence and care,1012 that men attending the will of God revealed in his Word, and yielding obedience thereunto, may, from the certainty of their effectual vocation, be assured of their eternal election.1013 So shall this doctrine afford matter of praise, reverence, and admiration of God;1014 and of humility, diligence, and abundant consolation	VIII. Doctrina de sublimi hoc prædestinationis mysterio non sine summa cura et prudentia tractari debet,1015 quo nimirum homines, dum voluntati Dei in verbo ejus revelatæ advertant animos, eique debitam exhibeant obedientiam, de efficaci sua vocatione certiores facti, ad æternæ suæ electionis assurgere possint certitudinem.1016 Ita demum suppeditabit hæc doctrina laudandi, reverendi, admirandique Deum argumentum,1017quin etiam humilitatis,

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to all that sincerely obey the gospel.1018	diligentiæ et consolationis copiosæ omnibus sincere obedientibus evangelio.1019
Chapter IV.	Cap. IV.
Of Creation.	De Creatione.
I. It pleased God the Father, Son, and Holy Ghost,1020 for the manifestation of the glory of his eternal power, wisdom, and goodness,1021 in the beginning, to create or make of nothing the world, and all things therein, whether visible or invisible, in the space of six days, and all very good.1022	I. Deo, Patri, Filio et Spiritui sancto, complacitum est,1023 quo æternæ suæ cum potentiæ tum sapientiæ bonitatisque gloriam manifestaret,1024mundum hunc, et quæ in eo continentur universa tam visibilla quam invisibilia, in principio intra sex dierum spatium creare, seu ex nihilo condere, atque omnia quidem bona valde.1025
II. After God had made all other creatures, he created man, male and female,1026 with reasonable and immortal souls,1027 endued with knowledge, righteousness, and true holiness, after his own image,1028 having the law of God written in their hearts,1029 and power to fulfill it;1030 and yet under a possibility of transgressing, being left to the liberty of their own will, which was subject unto change.1031Beside 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 fœminam,1032animabus inditis rationalibus ac immortalibus,1033imbutos cognitione, justitia, veraque sanctitate, ad suam ipsius imaginem,1034 habentes in cordibus suis inscriptam Divinam legem,1035 simul et eandem implendi vires;1036 non tamen sine quadam violandi possibilitate; libertati siquidem permissi erant voluntatis suæ haud immutabilis.1037 Præter autem hanc in cordibus eorum inscriptam legem de non comedendo ex arbore scientiæ boni malique

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and evil; which while they kept they were happy in their communion with God,1038 and had dominion over the creatures.1039	mandatum insuper acceperunt; quod certe quam diu observabant, communione Dei beati erant,1040dominiumque habebant in creaturas.1041
Chapter V.	Cap. V.
Of Providence.	De Providentia.
God, the great Creator of all things, doth uphold,1042 direct, dispose, and govern all creatures, actions, and things,1043 from the greatest even to the least,1044 by his most wise and holy providence,1045according to his infallible foreknowledge1046 and the free and immutable counsel of his own will,1047 to the praise of the glory of his wisdom, power, justice, goodness, and mercy.1048	I. Magnus ille rerum omnium creator Deus sapientissima sua et sanctissima simul providentia1049 creaturas, actiones, resque1050 a maximis usque ad minimas1051universas sustentat,1052 dirigit, ordinat, gubernatque secundum infallibilem suam præscientiam,1053 et voluntatis suæ consilium liberum ac immutabile,1054 ad laudem gloriæ sapientiæ suæ, potentiæ, justitiæ, bonitatis, ac misericordiæ.1055
II. Although in relation to the foreknowledge and decree of God, the first cause, all things come to pass immutably and infallibly,1056 yet by the same providence he ordereth them to fall out, according to the nature of second causes, either necessarily, freely, or contingently.1057	II. Quamvis respectu præscientiæ ac decreti Dei(causæ primæ) omnia immutabiliter atque infallibiliter eveniant,1058 per eandem tamen ille providentiam eadem ordinat evenire necessario, libere, aut contingenter, pro natura causarum secundarum.1059
III. God, in his ordinary providence, maketh use of means,1060 yet is free to work without,1061	III. Deus in providentia sua ordinaria mediis utitur,1062 iis tamen non astringitur, quo minus absque eis,1063

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

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

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Chapter VI.	Cap. VI.
Of the Fall of Man, of Sin, and of the Punishment thereof.	De hominis lapsu, de peccato ejusque pœna.
I. Our first parents, being seduced by the subtilty and temptation of Satan, sinned in eating the forbidden fruit.1097 This their sin God was pleased, according to his wise and holy counsel, to permit, having purposed to order it to his own glory.1098	I. Primi parentes, Satanæ subtilitate ac tentatione seducti, fructus vetiti esu peccaverunt.1099 Hoc eorum peccatum secundum sapiens suum sanctumque consilium Deo placuit permittere, non sine proposito illud ad suam ipsius gloriam ordinandi.1100
II. By this sin they fell from their original righteousness and communion with God,1101 and so became dead in sin,1102 and wholly defiled in all the faculties and parts of soul and body.1103	II. Hoc illi peccato, justitia sua originali et communione cum Deo exciderunt;1104 itaque facti sunt in peccato mortui,1105 atque in omnibus facultatibus ac partibus animæ corporisque penitus contaminati.1106
III. They being the root of all mankind,1107 the guilt of this sin was imputed, and the same death in sin and corrupted nature conveyed to all their posterity descending from them by ordinary generation.1108	III. Quumque illi fuerint radix totius humani1109generis, hujusce peccati reatus fuit imputatus, eademque in peccato mors ac natura corrupta propagata, omnibus illorum posteris, quotquot ab iis ordinaria quidem generatione procreantur.1110
IV. From this original corruption, whereby we are utterly indisposed, disabled, and made opposite to all good,1111 and wholly inclined to all evil,1112 do proceed all actual transgressions.1113	IV. Ab hac originali labe (qua ad omne bonum facti sumus inhabiles prorsus ac impotentes, eique plane oppositi,1114 ad malum autem omne proclives penitus)1115 proveniunt omnia peccata actualia.1116
V. This corruption of nature,	V. Hæc naturæ corruptio durante

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

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

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sacrifices, circumcision, the paschal lamb, and other types and ordinances delivered to the people of the Jews, all fore-signifying Christ to come,1155 which were for that time sufficient and efficacious, through the operation of the Spirit, to instruct and build up the elect in faith in the promised Messiah,1156 by whom they had full remission of sins and eternal salvation; and is called the Old Testament.1157

pascalem, aliosque typos ac instituta populo Judaico tradita, quæ omnia Venturum Christum præsignificabant;1158 erantque pro ratione illorum temporum sufficientia, et per operationem spiritus efficacia ad electos instruendum ac ædificandum in fide in promissum Messiam,1159 per quem plenum peccatorum remissionem et salutem æternam sunt consecuti; diciturque Vetus Testamentum.1160

VI. Under the gospel, when Christ the substance1161 was exhibited, the ordinances in which this covenant is dispensed are the preaching of the word and the administration of the sacraments of Baptism and the Lord's Supper;1162 which, though fewer in number, and administered with more simplicity aud less outward glory, yet in them it is held forth in more fullness, evidence, and spiritual efficacy,1163 to all nations, both Jews and Gentiles;1164 and is called the New Testament.1165There are not, therefore, two covenants of grace differing in substance, but one and the same under various dispensations.1166

VI. Sub evangelio autem, exhibito jam Christo, substantia1167 scilicet ac antitypo, præscriptæ rationes in quibus hoc fœdus dispensatur, sunt prædicatio verbi, et administratio sacramentorum, baptismi nempe ac cœnæ Dominicæ;1168 in quibus quidem utut numero paucioribus, iisque simplicius ac minore cum externa gloria administratis, cum majore tamen plenitudine, evidentia, et efficacia spirituali1169populis cunctis tam Judæis quam Gentibus1170exhibetur; Diciturque Novum Testamentum.1171 Non sunt ergo duo fœdera gratiæ, re atque natura discrepantia; sed unum idemque, licet non uno modo dispensatum.1172.

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

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

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

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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.1244	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.1245
VII. Christ, in the work of mediation, acteth according to both natures; by each nature doing that which is proper to itself;1246 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.1247	VII. Christus in opere Mediatorio agit secundum utramque naturam, id agens per utramvis, quod eidem proprium est,1248 nonnunquam tamen fit propter personæ unitatem ut quod uni naturæ proprium est, personæ ab altera natura denominatæ in Scriptura tribuatur.1249
VIII. To all those for whom Christ hath purchased redemption he doth certainly and effectually apply and communicate the same;1250 making intercession for them,1251 and revealing unto them, in and by the Word, the mysteries of salvation;1252 effectually persuading them by his Spirit to believe and obey; and governing their hearts by his Word and Spirit;1253 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.1254	VIII. Pro quibus Christus redemptionem acquisivit, iis omnibus certo quidem ac efficaciter eam applicat impertitque,1255 pro eis intercedens,1256 eisque in verbo et per verbum revelans mysterium salutis,1257per Spiritum suum eis ut credere velint ac obedire persuadens efficaciter,1258 eorumque gubernans corda verbo suo spirituque; sed et vi sua omnipotenti, ac sapientia debellans omnes eorum hostes, iis autem modis mediisque quæ admirabili et inscrutabili ejus dispensationi sunt maxime consentanea.1259

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Chapter IX.	Cap. IX.
Of Free-will.	De libero arbitrio.
I. God hath endued the will of man with that natural liberty, that 1260is neither forced nor by any absolute necessity of nature determined to good or evil.1261	I. Eam humanæ voluntati naturalem Deus indidit libertatem, ut nec cogatur unquam, neque absoluta ulla naturæ necessitate ad bonum aut malum determinetur.1262
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 that he might fall from it.1263	II. Homo in statu innocentiæ libertatem habuit ac potentiam, quod bonum erat Deoque gratum volendi agendique;1264 mutabiliter tamen, ita ut illa potuerit excidere.1265
III. Man, by his fall into a state of sin, hath wholly lost all ability of will to any spiritual good accompanying salvation;1266 so as a natural man, being altogether averse from that good,1267 and dead in sin,1268 is not able, by his own strength, to convert himself, or to prepare himself thereunto.1269	III. Homo per lapsum suum in statum peccati, potentiam omnem quam habuerat voluntas ejus ad bonum aliquod spirituals et saluti contiguum amisit penitus;1270 adeo sane ut naturalis homo, utpote ab ejusmodi bono abhorrens prorsus,1271 ac in peccato mortuus,1272 non possit unquam suis ipsius viribus convertere semet, sed ne quidem ad conversionem se vel præparare.1273
IV. When God converts a sinner, and translates him into the state of grace, he freeth him from his natural bondage under sin,1274 and by his grace alone enables him freely to will and to do that which is spiritually good;1275 yet so	IV. Quandocunque Deus convertit ac in statum gratiæ transfert peccatorem, eundem eximit naturali sua sub peccato servitute,1276 solaque gratia sua potentem reddit ad spirituale bonum volendum præstandumque;1277 ita tamen ut propter

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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.1278	manentem adhuc in eo corruptionem, bonum nec perfecte velit; neque id tantummodo, verum etiam quandoque malum.1279
V. The will of man is made perfectly and immutably free to good alone, in the state of glory only.1280	V. Voluntas humana perfecte ac immutabiliter libera ad bonum solum redditur non nisi in statu gloriæ.1281
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,1282 by his Word and Spirit,1283 out of that state of sin and death, in which they are by nature, to grace and salvation by Jesus Christ;1284 enlightening their minds, spiritually and savingly, to understand the things of God;1285taking away their heart of stone, and giving unto them an heart of flesh;1286 renewing their wills, and by his almighty power determining them to that which is good,1287 and effectually drawing them to Jesus Christ;1288 yet so as they come most freely, being made willing by his grace.1289	I. Deus quos ad vitam prædestinavit omnes, eosque solos dignatur per verbum suum et spiritum1290 constituto suo acceptoque tempore vocare efficaciter1291 e statu illo peccati et mortis in quo sunt natura constituti, ad gratiam ac salutem per Jesum Christum;1292 idque mentes eorum illuminando, ut modo spirituali et salutari quæ Dei sunt intelligant;1293 tollendo eorum cor lapideum, donandoque eis cor carneum;1294 voluntates eorum renovando ac pro potentia sua omnipotente ad bonum determinando,1295 et ad Jesum Christum trahendo efficaciter;1296 ita tamen ut illi nihilominus liberrime veniant, volentes nempe facti per illius gratiam.1297
II. This effectual call is of God's	II. Efficax hæc vocatio est a sola

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free and special grace alone, not from any thing at all foreseen in man;1298 who is altogether passive therein, until, being quickened and renewed by the Holy Spirit,1299 he is thereby enabled to answer this call, and to embrace the grace offered and conveyed in it.1300	Dei gratia:, gratuita illa et speciali; a nulla autem re in homine prævisa;1301 qui in hoc negotio se habet omnino passive, donec per spiritum sanctum vivificatus ac renovatus,1302 potis inde factus sit vocationi huic respondere, gratiamque inibi oblatam et exhibitam amplexari.1303
III. Elect infants, dying in infancy, are regenerated and saved by Christ through the Spirit,1304 who worketh when, and where, and how he pleaseth.1305So also are all other elect persons, who are incapable of being outwardly called by the ministry of the Word.1306	III. Electi infantes in infantia sua morientes regenerantur salvanturque a Christo per spiritum1307{qui quando et ubi, et quo sibi placuerit modo operator);1308 sicut et reliqui electi omnes, quotquot externæ vocationis per ministerium verbi sunt incapaces.1309
IV. Others, not elected, although they may be called by the ministry of the Word,1310 and may have some common operations of the Spirit,1311 yet they never truly come unto1312 Christ, and therefore can not be saved:1313 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;1314 and to assert and maintain that they may is	IV. Alii autem, qui non electi sunt, ut ut verbi ministerio vocari possint,1315 communesque nonnullas operationes Spiritus experiri,1316 nunquam tamen vere ad Christum accedunt, proindeque nec salvari possunt.1317 Multo quidem minus poterunt illi, quotquot religionem Christianam non profitentur (summam licet operam navaverint moribus suis ad naturæ lumen, istiusque quam profitentur religionis legem componendis), extra hanc unicam viam salutem unquam obtinere.1318 Atque huic quidem contrarium

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very pernicious, and to be detested.1319	statuere ac defendere, perniciosum admodum est ac detestandum.1320
Chapter XI.	Cap. XI.
Of Justification.	De Justificatione.
I. Those whom God effectually calleth he also freely justifieth;1321 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; nor1322 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,1323 they receiving and resting on him and his righteousness by faith; which faith they have not of themselves, it is the gift of God.1324	I. Quos Deus vocat efficaciter, eosdem etiam gratis justificat,1325 non quidem justitiam iis infundendo, sed eorum peccata condonando, personasque pro justis reputando atque acceptando; neque id certe propter quicquam aut in iis productum, aut ab iis præstitum, verum Christi solius ergo; eisque ad justitiam non fidem ipsam, non credendi actum, aut aliam quamcunque obedientiam evangelicam, verum obedientiam ac satisfactionem Christi imputando,1326 eum nempe recipientibus, eique ac justitiæ ejus per fidem innitentibus; quam illi fidem ex dono Dei, non a seipsis, habent.1327
II. Faith, thus receiving and resting on Christ and his righteousness, is the alone instrument of justification;1328 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.1329	II. Fides hoc modo Christum recipiens, eique innitens ac justitiæ ejus, est justificationis unicum instrumentum;1330 in homine tamen justificato hæc non est solitaria, verum gratiis aliis omnibus salutaribus semper comitata; neque est hæc fides mortua, sed quæ per charitatem operatur.1331
III. Christ, by his obedience and	III. Qui hunc in modum justificantur,

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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.1332 Yet inasmuch as he was given by the Father for them,1333 and his obedience and satisfaction accepted in their stead,1334 and both freely, not for any thing in them, their justification is only of free grace;1335 that both the exact justice and rich grace of God might be glorified in the justification of sinners.1336	eorum omnium debita Christus per obedientiam suam mortemque prorsus dissolvit; eorumque vice justitiæ Patris sui realem, plenum, et proprie dictam satisfactionem præstitit.1337 Quum tamen non propter in iis quicquam, verum gratuito Pater cum Christum ipsum pro eis dederit,1338 tum obedientiam ejus ac satisfactionem tanquam eorum loco constituti1339 acceptaverit; omnino a gratia gratuita est eorum justificatio;1340 Quo nimirum Dei tum accurata justitia tum locuples gratia glorificata foret in justificatione peccatorum.1341
IV. God did, from all eternity, decree to justify all the elect,1342 and Christ did, in the fullness of time, die for their sins, and rise again for their justification:1343 nevertheless, they are not justified until the Holy Spirit doth, in due time, actually apply Christ unto them.1344	IV. Ab æterno decrevit Deus electos omnes justificare,1345 Christusque in temporis plenitudine mortuus est pro eorum peccatis, et in justificationem eorum resurrexit:1346 nihilo minus tamen justificati prius non sunt, quam Christum eis in tempore suo opportuno Spiritus Sanctus actu applicuerit.1347
V. God doth continue to forgive the sins of those that are justified;1348 and although they can never fall from the state of justification,1349 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,1350 quin et etiamsi excidere statu justificationis nunquam possint;1351 fieri tamen potest ut iræ Dei, paternæ quidem illi, per peccata sua se exponant, nec lumen paterni vultus prius sibi habeant restitutum, quam semet ipsos humiliaverint,

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confess their sins, beg pardon, and renew their faith and repentance.1352	peccata agnoverint, imploraverint veniam, fidem denique et pœnitentiam suam renovaverint.1353
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.1354	VI. Justificatio fidelium sub Vetere ac Novo1355Testamento quoad isthæc omnia est una eademque.1356
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;1357 by which they are taken into the number, and enjoy the liberties and privileges of the children of God;1358 have his name put upon them;1359 receive the Spirit of adoption;1360have access to the throne of grace with boldness;1361 are enabled to cry, Abba, Father;1362are pitied,1363 protected,1364 provided for,1365 and chastened by him as by a father;1366 yet never cast off,1367 but sealed to the day of redemption,1368 and inherit the promises,1369 as heirs of everlasting salvation.1370	Deus justificatos omnes dignatur in filio suo unigenito Jesu Christo, et propter eundem participes facere gratiæ Adoptionis;1371 per quam in numerum filiorum Dei assumuntur, taliumque immunitatibus ac privilegiis potiuntur,1372 impositum sibi habent nomen Dei,1373 Spiritum adoptionis accipiunt,1374aditum habent ad thronum gratiæ cum confidentia,1375 potestatem consequuntur clamandi Abba Pater,1376 commiserationem,1377 tutelam,1378et providentiam1379 sortiuntur; quin et castigationem Dei paternam experiuntur;1380 nunquam tamen abdicantur,1381 verum in diem redemptionis consignati1382 promissiones obtinent hæreditario jure,1383 ut qui hæredes sunt æternæ salutis.1384

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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,1385 by his Word and Spirit dwelling in them;1386 the dominion of the whole body of sin is destroyed,1387and the several lusts thereof are more and more weakened and mortified,1388and they more and more quickened and strengthened, in all saving graces,1389 to the practice of true holiness, without which no man shall see the Lord.1390	I. Quotquot efficaciter vocantur, ac regenerantur, cor novum habentes novumque spiritum in se creatum, sunt virtute mortis et resurrectionis Christi1391 per verbum ejus spiritumque in eis inhabitantem1392 ulterius sandificati, realiter quidem ac personaliter: totius corporis peccati dominium in eos destruitur,1393 ejusque variæ libidines debilitantur indies magis magisque ac mortificantur;1394 illi interim magis magisque in omni gratia salutari vivificantur et corroborantur indies,1395ad praxim veræ sanctimoniæ, qua quidem destitutus nemo unquam videbit Dominum.1396
II. This sanctification is throughout in the whole man,1397 yet imperfect in this life; there abideth still some remnants of corruption in every part,1398whence ariseth a continual and irreconcilable war, the flesh lusting against the spirit, and the spirit against the flesh.1399	II. Universalis est hæc et per totum hominem diffusa sanctificatio,1400 verum in hac vita est imperfecta nonnullis corruptionis reliquiis adhuc in omni parte remanentibus,1401 unde bellum exoritur perpetuum et implacabile; hinc carne adversus spiritum, illinc spiritu adversus carnem concupiscente.1402
III. In which war, although the remaining corruption for a time may much prevail,1403 yet, through the continual supply of strength from the sanctifying Spirit of	III. In quo quidem bello licet corruptio residua possit aliquandiu prævalere plurimum,1404 pars tamen regenita, sanctificante Christi spiritu perpetuas ferente suppetias,

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Christ, the regenerate part doth overcome;1405 and so the saints grow in grace,1406 perfecting holiness in the fear of God.1407	evadit victrix);1408 adeoque sancti in gratia crescunt,1409 sanctitatem in timore Domini perficientes.1410
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,1411 is the work of the Spirit of Christ in their hearts,1412 and is ordinarily wrought by the ministry of the Word;1413by which also, and by the administration of the sacraments and prayer, it is increased and strengthened.1414	I. Gratia Fidei, qua electi credere valent ad animarum suarum salutem,1415 Spiritus Christi opus est in eorum cordibus operantis,1416 effectum plerumque verbi Dei ministerio,1417 quo eodem etiam, ut et administratione Sacramentorum atque oratione robur ei accedit ac incrementum.1418
II. By this faith a Christian believeth to be true whatsoever is revealed in the Word, for the authority of God himself speaking therein;1419 and acteth differently upon that which each particular passage thereof containeth; yielding obedience to the commands,1420 trembling at the threatenings,1421and embracing the promises of God for this life and that which is to come.1422 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;1423 et varie quidem in illud agit tum obsequendo mandatis,1424 tum ad minas contremiscens,1425 tum etiam promissa Dei, seu præsentem hanc vitam seu futuram spectent, amplexando,1426 pro varia nempe ratione illarum rerum, quæ in singulis verbi partibus continentur. Verum fidei salvificæ actus illi sunt præcipui, Christi acceptatio et receptio, in eumque solum

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for justification, sanctification, and eternal life, by virtue of the covenant of grace.1427	recumbentia pro justificatione, sanctificatione, ipsaque adeo vita æterna, virtute fœderis gratiæ consequendis.1428
III. This faith is different in degrees, weak or strong;1429 may be often and many ways assailed and weakened, but gets the victory;1430 growing up in many to the attainment of a full assurance through Christ,1431 who is both the author and finisher of our faith.1432	III. Fides hæc pro diversis ejus gradibus debilior est aut fortior;1433 impugnari quidem sæpenumero multisque modis ac debilitari potest, non ita tamen quin victrix evadat;1434 et quidem in multis ad plenum usque certitudinem per Christum adolescit,1435 qui fidei nostræ idem author est et consummator.1436
Chapter XV.	Cap. XV.
Of Repentance unto Life.	De resipiscentia ad vitam.
I. Repentance unto life is an evangelical grace,1437the doctrine whereof is to be preached by every minister of the gospel, as well as that of faith in Christ.1438	I. Resipiscentia ad vitam est gratia Evangelica,1439cuius quidem doctrina pariter ac illa de fide in Christum est a singulis ministris Evangelii prædicanda.
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,1440 purposing and endeavoring	II. Per eam peccator ex inspectu sensuque non solum periculi verum etiam turpitudinis, ac naturæ peccatorum suorum prorsus abominandæ.1441utpote sanctæ Dei naturæ, justæque legi adversantium, atque e perspecta ejus erga pœnitentes in Christo misericordia, ita peccata sua deflet ac detestatur, ut ab eis omnibus ad Deum convertatur1442 cum proposito conatuque in cunctis mandatorum

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to walk with him in all the ways of his commandments.1443	ejus viis cum eodem ambulandi.1444
III. Although repentance be not to be rested in as any satisfaction for sin, or any cause of the pardon thereof,1445 which is the act of God's free grace in Christ;1446 yet is it of such necessity to all sinners that none may expect pardon without it.1447	III. Etsi resipiscentiæ nobis fidendum non sit, ac si ea esset ulla aut pro peccatis satisfactio, aut causa remissionis peccatorum1448 (qui gratiæ Dei in Christo gratuitæ actus est),1449 est nihilominus cunctis peccatoribus usque adeo necessaria, ut sine ea nulla cuivis unquam remissio sit expectanda.1450
IV. As there is no sin so small but it deserves damnation,1451 so there is no sin so great that it can bring damnation upon those who truly repent.1452	IV. Quemadmodum nullum est peccatum adeo exiguum ut damnationem non mereatur,1453 ita neque magnum adeo peccatum ullum est, ut damnationem inferre possit vere pœnitentibus.1454
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.1455	V. In resipiscentia generali acquiescendum non est, verum ad id contendere tenetur quisque, ut singulorum suorum peccatorum quam particularem agat pœnitentiam.1456
VI. As every man is bound to make private confession of his sins to God, praying for the pardon thereof,1457 upon which, and the forsaking of them, he shall find mercy;1458 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:1459 (quod si præstiterit et peccata simul dereliquerit, misericordiam consequetur)1460 ita qui fratri suo, aut Ecclesiæ Christi, scandalo fuerit, promptus et paratus esse debet qua confessione sive privata, sive etiam publica, qua de peccatis

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to those that are offended,1461 who are thereupon to be reconciled to him, and in love to receive him.1462	suis dolore, resipiscentiam suam eis quibus offendiculo fuerit declarare,1463 quo præstito illi redire cum eo in gratiam debent, eumque denuo cum charitate recipere.1464
Chapter XVI.	Cap. XVI.
Of Good Works.	De bonis operibus.
I. Good works are only such as God hath commanded in his holy Word,1465 and not such as, without the warrant thereof, are devised by men out of blind zeal, or upon any pretense of good intention.1466	I. Bona opera ea tantum sunt quæ in verbo suo sancto præcepit Deus;1467 minime autem ea quæ absque ulla illius authoritate, sunt ab hominibus excogitata, sive e cæco zelo id factum fuerit, seu bonæ intentionis prætextu quoviscunque.1468
II. These good works, done in obedience to God's commandments, are the fruits and evidences of a true and lively faith;1469 and by them believers manifest their thankfulness,1470 strengthen their assurance,1471 edify their brethren,1472 adorn the profession of the gospel,1473 stop the mouths of the adversaries,1474 and glorify God,1475 whose workmanship they are, created in Christ Jesus thereunto,1476 that, having their fruit unto holiness, they may have the end, eternal life.1477	II. Bona hæc opera e conscientia mandatorum Dei præstita vivæ veræque fidei fructus sunt ac evidentiæ;1478 per hæc fideles gratitudinem suam manifestant,1479 de salute certitudinem suam augent,1480 fratres suos ædificant,1481 Evangelii professionem ornant,1482 obturant ora adversantibus,1483 ac Deum denique glorificant,1484cuius opificium sunt in Jesu Christo ad hæc creati,1485 quo fructum habentes ad sanctimoniam, finem consequantur æternam vitam.1486
III. Their ability to do good	III. Quod bonis operibus idonei

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works is not at all of themselves, but wholly from the Spirit of Christ.1487 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;1488 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 grace of God that is in them.1489	sint præstandis omnino id a spiritu Christi est, nullatenus autem e seipsis.1490 Et quo eis præstandis pares fiant, prater habitus gratiæ iam infusos, ejusdem Spiritus sancti actualis porro requiritur influentia, qua nempe in iis operetur tum velle tum etiam efficere pro suo ipsius beneplacito:1491 sed neque tamen iis proinde socordiæ sese licet permittere; ac si nisi specialiter eos excitante Spiritu ad nulla pietatis officia præstanda tenerentur; verum sedulam debent navare operam sustitandæ illi quæ in iis est divinæ gratiæ.1492
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, as1493 that they fall short of much which in duty they are bound to do.1494	IV. Qui gradum obedientiæ summum quidem in hac vita possibilem assequuntur, tantum abest ut supererogare quicquam possint ac plus præstare quam quod Deus requisiverit, ut multum sane subsidant infra illud, quod ex officio præstare obligantur.1495
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. Peccatorum veniam, aut vitam æternam de Deo mereri non valemus, ne optimis quidem operibus nostris; cum propter summam illam inter ea et futuram gloriam disparitatem; tum etiam propter infinitam distantiam quæ inter nos ac Deum intercedit; cui nos per illa nec prodesse

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for the debt of our former sins;1496 but when we have done all we can, we have done but our duty, and are unprofitable servants;1497 and because, as they are good, they proceed from his Spirit;1498 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.1499	quicquam possumus, neque pro antecedentium peccatorum nostrorum debito satisfacere;1500 verum cum quantum possumus fecerimus, non nisi quod debemus præstiterimus, ac servi inutiles futuri sumus;1501 tum denique quoniam a spiritu Dei in quantum bona sunt proficiscuntur,1502 ita vero sunt coinquinata, tantumque imperfectionis ac infirmitas admistum habent, prout a nobis efficiuntur, ut strictum Dei judicium non sint ferendo.1503
VI. Yet notwithstanding, the persons of believers being accepted through Christ, their good works also are accepted in him,1504 not as though they were in this life wholly unblamable and unreprovable in God's sight;1505 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.1506	VI. Nihilominus tamen acceptis in gratiam per Christum fidelium personis, eorum etiam opera bona per eundem accepta sunt;1507 non quod in hac vita sint omnis culpæ prorsus immunia, quæque in conspectu Dei nullam reprehensionem mereantur;1508 verum quod illa respiciens in filio suo Deus, quod sincerum est, utcunque multis infirmitatibus ac imperfectionibus involutum, acceptare dignetur ac remunerari.1509
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;1510	VII. Opera nondum regenitorum, licet, quoad materiam præcepto divino conformia esse possint, sibique ipsis et aliis item utilia;1511 cum tamen neque a corde profluant per fidem

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yet because they proceed not from a heart purified by faith,1512 nor are done in a right manner, according to the Word,1513 nor to a right end, the glory of God;1514 they are therefore sinful, and can not please God, or make a man meet to receive grace from God.1515 And yet their neglect of them is more sinful and displeasing unto God.1516	depurato,1517 nec secundum verbum eo quo par est præstentur modo,1518 sed neque ad finem debitum, Dei nempe gloriam, destinentur;1519 sunt proinde peccata, nec Deo grata esse possunt, nec reddere quenquam valent idoneum ad gratiam a Deo recipiendum.1520 Ejusmodi tamen operum neglectu, gravius quidem illi peccant Deumque offendunt vehementius.1521
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.1522	I. Quotquot Deus in dilecto suo acceptavit, vocavit efficaciter ac per Spiritum suum sanctificavit, non possunt illi statu gratiæ aut finaliter excidere aut totaliter; verum in eo ad finem usque certo perseverabunt, ac salutem æternam consequentur.1523
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;1524 upon the efficacy of the merit and intercession of Jesus Christ;1525 the abiding	II. hæc autem sanctorum perseverantia, non pendet a libero ipsorum arbitrio, verum a decreti electionis immutabilitate (quod ex amore Dei Patris fluxit, gratuito illo ac immutabili),1526 a meriti Jesu Christi ac intercessionis efficacia,1527 a Spiritus et seminis Dei in iis permansione;1528

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of the Spirit and of the seed of God within them;1529and the nature of the covenant of grace:1530 from all which ariseth also the certainty and infallibility thereof.1531	a natura denique fœderis gratiæ;1532 e quibus omnibus etiam emergit certitudo ejusdem et infallibilitas.1533
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;1534 and for a time continue therein:1535 whereby they incur God's displeasure,1536 and grieve his Holy Spirit;1537 come to be deprived of some measure of their graces and comforts;1538 have their hearts hardened,1539 and their consciences wounded;1540 hurt and scandalize others,1541 and bring temporal judgments upon themselves.1542	III. Nihilo tamen minus fieri potest ut iidem illi, qua Satanæ mundique tentatione, qua manentis adhuc in iis corruptionis prævalentia, et neglectu mediorum conservationis suæ, in peccata gravia incidant,1543 in eisque ad tempus commorentur;1544 unde iram Dei sibi ipsis contrahunt,1545; ejusque Spiritum Sanctum contristant,1546 gratias suas et consolationes quadantenus et quoad gradus nonnullos amittunt,1547 corda sibi habent indurata,1548 et vulneratas conscientias;1549 aliis nocumento sunt et offendiculo,1550 sibimet ipsis denique accersunt judicia Dei temporalia.1551
Chapter XVIII.	Cap. XVIII.
Of the Assurance of Grace and Salvation.	De certitudine gratiæ 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,1552 which hope of theirs	I. Quamvis fieri potest ut hypocritæ aliique homines non regeniti spe vana falsisque (pro corruptæ naturæ more) opinionibus præsumptis, se decipiant, favorem Dei, statumque salutis sibi falso arrogantes;1553 quæ illorum

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shall perish:1554 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,1555 and may rejoice in the hope of the glory of God, which hope shall never make them ashamed.1556	spes peribit:1557 qui tamen in Dominum Jesum vere credunt, eumque sincere diligunt, studentes coram ipso in omni bona conscientia ambulare; evadere possunt in hac vita certi se in statu gratiæ esse constitutos;1558 quin etiam lætari possunt spe gloriæ Dei, quæ quidem spes nunquam eos pudefaciet.1559
II. This certainty is not a bare conjectural and probable persuasion, grounded upon a fallible hope;1560 but an infallible assurance of faith, founded upon the divine truth of the promises of salvation,1561the inward evidence of those graces unto which these promises are made,1562 the testimony of the Spirit of adoption witnessing with our spirits that we are the children of God:1563 which Spirit is the earnest of our inheritance, whereby we are sealed to the day of redemption.1564	II. Hæc certitudo non est persuasio mere conjecturalis et probabilis, innixa spe fallaci;1565verum infallibilis quædam fidei certitudo, fundamentum habens divinam promissionum salutis veritatem;1566 gratiarum, quibus promissiones illæ fiunt internam evidentiam;1567 testimonium denique spiritus adoptionis una cum spiritibus nostris testificantis nos esse filios Dei;1568 qui quidem spiritus arrhabo est hæreditatis nostræ, quo in diem redemtionis sigillamur.1569
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:1570 yet, being enabled by the Spirit to know the things which are freely given him of God, he	III. Hæc certitudo infallibilis, non ita spectat essentiam fidei, quin vere fidelis expectare quandoque diutius, et cum variis difficultatibus confligere prius possit, quam illius compos fiat,1571verum poterit idem ordinariorum usu debito mediorum, absque revelatione ulla extraordinaria

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may, without extraordinary revelation, in the right use of ordinary means, attain thereunto.1572 And therefore it is the duty of every one to give all diligence to make his calling and election sure;1573that 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:1574so far is it from inclining men to looseness.1575

eam adipisci,1576 spiritu nempe quæ Deus illi gratuito donaverit cognoscendi facultatem subministrante. Proindeque tenetur quisque, quo vocationem suam sibi et electionem certmn faciat, omnem adhibere diligentiam,1577 unde cor suum habeat pace et gaudio in spiritu sancto, in Deum amore et gratitudine, in actibus observantiæ robore et alacritate dilatatum; qui certitudinus huius fructus proprii sunt ac genuini.1578 Tantum abest ut homines inde ad omnem nequitiam discingantur.1579

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:1580yet 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:1581 nunquam tamen destituuntur penitus illo Dei semine vitaque fidei. Christi illa fratrumque dilectione, ea sinceritate cordis et pietatis officia præstandi conscientia; unde per

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of which, by the operation of the Spirit, this assurance may in due time be revived,1582 and by the which, in the mean time, they are supported from utter despair.1583	operationem spiritus eadem illa certitudo tempestive possit reviviscere:1584 quibusque interim ne prorsus in desperationem ruant suffulciuntur.1585
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.1586	I. Deus Adamo legem dedit ut fœdus 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.1587
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;1588 the first four commandments containing our duty towards God, and the other six our duty to man.1589	II. Lex ista post lapsum non desiit esse justitiæ regula perfectissima; quo etiam nomine a Deo est in monte Sinai tradita, tabulis duabus descripta, decem præceptis comprehensa;1590 quorum quatuor prima officium nostrum erga Deum, sex autem reliqua nostrum erga homines officium complectuntur.1591
III. Beside this law, commonly called moral, God was pleased to give to the people of Israel, as a Church under age, ceremonial laws, containing several typical ordinances,	III. Præter autem hanc legem, quæ moralis vulgo audit, visum est Deo ut populo Israelitico tanquam Ecclesiæ minorenni leges daret ceremoniales instituta typica multifaria

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partly of worship, prefiguring Christ, his graces, actions, sufferings, and benefits;1592 and partly holding forth divers instructions of moral duties.1593All which ceremonial laws are now abrogated under the New Testament.1594	continentes; partim de cultu, Christi gratias, actiones, perpessiones ac beneficia præfigurantia;1595 partim autem de moralibus officiis institutiones varias exhibentia.1596 Quæ leges ceremoniales omnes hodie sub novo instrumento sunt abrogatæ.1597
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.1598	IV. Iisdem etiam tanquam corpori politico leges multas dedit judiciales, quæ una cum istius populi politeia expirarunt, nullos hodie alios obligantes supra quod generalis et communis earum æquitas postularit.1599
V. The moral law doth forever bind all, as well justified persons as others, to the obedience thereof;1600 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.1601 Neither doth Christ in the gospel any way dissolve, but much strengthen, this obligation.1602	V. Lex moralis omnes tam justificatos quam alios quosvis perpetuo ligat ad obedientiam illi exhibendam;1603 neque id quidem solummodo vi materiæ quæ in illa continetur, verum etiam virtute authoritatis eandem constituentis creatoris Dei;1604neque sane hoc ejus vinculum in evangelio ulla ratione dissolvit Christus, verum idem plurimum confirmavit.1605
VI. Although true believers be not under the law as a covenant of works, to be thereby justified or condemned;1606 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 fœdere, unde aut justificari possint aut condemnari:1607 est tamen ea illis non minus quam aliis vehementer utilis, ut quæ quum sit vitæ norma, illos voluntatem divinam suumque officium

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duty, it directs and binds them to walk accordingly;1608 discovering also the sinful pollutions of their nature, hearts, and lives;1609 so as, examining themselves thereby, they may come to further conviction of, humiliation for, and hatred against sin;1610 together with a clearer sight of the need they have of Christ, and the perfection of his obedience.1611 It is likewise of use to the regenerate, to restrain their corruptions, in that it forbids sin;1612and 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.1613 The promises of it, in like manner, show them God's approbation of obedience, and what blessings they may expect upon the performance thereof;1614 although not as due to them by the law as a covenant of words:1615so 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.1616

edocendo dirigit simul et obligat ad consentanee ambulandum;1617 ipsisque patere facit naturæ, cordis, vitæque suæ nefaria inquinamenta:1618 adeo ut ad illam semet exigentes, cum peccati ulterius convinci, pro eodem humiliari, ac ejusdem odio inflammari possint;1619 tum vero etiam ut perspicere possint evidentius quam plane necessarius eis Christus, quamque perfecta sit ejusdem obedientia.1620 Verum ulterius etiam regenitis ea utilis esse possit, in quantum nempe corruptiones eorum peccata prohibendo coërcet,1621 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.1622 Quinetiam promissiones ejus demonstrant iis obedientia Deo quam accepta sit et approbata; quasque illa præstita benedictiones1623(licet non tanquam lege debitas ex operum fœdere)1624 possint illi expectare. Adeo ut quod quis bonum præstet invitante lege, a malo autem abhorreat lege deterritus, nullo prorsus argumento sit, eum sub lege esse, non vero sub gratia constitutum.1625

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VII. Neither are the forementioned uses of the law contrary to the grace of the gospel, but do sweetly comply with it:1626 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.1627	VII. Neque interim Legis usus isti iam memorati, Evangelii gratiæ adversantur, sed cum eadem conspirant suaviter,1628 voluntatem humanam ita subjugante ac imbuente Christi Spiritu, ut idem illud præstare valeat spontanee ac alacriter, quod ab illa exigit voluntas Dei in lege sua revelata.1629
Chapter XX.	Cap. XX.
Of Christian Liberty, and Liberty of Conscience.	De Libertate Christiana deque Libertate Conscientiæ.
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;1630 and in their being delivered from this present evil world, bondage to Satan, and dominion of sin,1631 from the evil of afflictions, the sting of death, the victory of the grave, and everlasting damnation;1632 as also in their free access to God,1633 and their yielding obedience unto him, not out of slavish fear, but a childlike love and1634 willing mind.1635 All which were common also to believers under the law;1636 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, a legis Moralis maledictione immunes fiant,1637 quod a præsenti malo seculo, a dura Satanæ servitute, dominioque peccati:1638 ab afflictionum malo, ab aculeo mortis, a sepulchri victoria ab æterna denique damnation1639 liberentur; Quodque libere eis liceat ad Deum accedere:1640eique non e metu servile, verum e filiali dilectione, promtoque animo præbere valeant obedientiam.1641Atque hæc quidem omnia cum fidelibus sub lege habent communia.1642 Verum sub Novo Testamento ulterius adhuc se extendit libertas Christiana; in quantum

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their freedom from the yoke of the ceremonial law, to which the Jewish Church was subjected;1643 and in greater boldness of access to the throne of grace,1644 and in fuller communications of the free Spirit of God, than believers under the law did ordinarily partake of.1645	nempe Legis ceremonialis jugo, cui subjecta erat Ecclesia Judaica, eximuntur;1646 majoremque confidentiam ad thronum gratiæ accedendi,1647 sed et effusiorem gratuiti Spiritus Dei communicationem sunt consecuti, quam ordinarie sub Lege fideles participarunt.1648
II. God alone is Lord of the conscience,1649 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.1650 So that to believe such doctrines, or to obey such commands1651 out of conscience, is to betray true liberty of conscience;1652 and the requiring of1653 an implicit faith, and an absolute and blind obedience, is to destroy liberty of conscience, and reason also.1654	II. Deus solus Dominus est conscientiæ,1655 quam certe exemit doctrinis et mandatis hominum, ubi aut verbo ejus adversantur, aut in rebus fidei et cultus quicquam ei superaddunt.1656 Unde qui ejusmodi aut doctrinas credunt, aut mandatis obtemperant, quasi ad id ex conscientia teneantur, veram ii conscientiæ libertatem produnt.1657 Qui autem vel fidem implicitam, vel obedientiam absolutam cæcamque exigunt, næ illi id agunt, ut cum conscientiæ, tum rationis etiam destruant libertatem.1658
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.1659	III. Qui sub prætextu Christianæ libertatis, cuivis aut cupiditati indulgent aut peccato assuescunt, eo ipso libertatis Christianæ finem corrumpunt; nempe ut e manibus inimicorum nostrorum liberati, Domino in sanctimonia et justitia coram ipso omnibus diebus vitæ nostræ absque metu serviamus.1660

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IV. And because the power1661 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.1662 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,1663 and by the power of the Civil Magistrate.16641665

IV. Quoniam vero potestates quas Deus ordinavit, et libertas quam acquisivit Christus non in eum finem a Deo destinatæ sunt ut se mutuo perimant, verum ut se sustentent ac conservent invicem; Qui itaque sub libertatis Christianæ prætextu potestati cuivis legitimæ (civilis sit sive Ecclesiastica) aut legitimo ejusdem exercitio contraiverint, ordinationi divinæ resistere censendi sunt,1666 Quique vel ejusmodi opiniones publicaverint, praxesve defenderint, quæ lumini naturæ, aut religionis Christianæ de fide, de cultu, aut moribus principiis notis, aut pietatis denique vi ac efficaciæ adversantur; vel ejusmodi opiniones praxesve erroneas, quæ aut sua natura aut publicationis defensionisve modo, externæ paci ac eutaxiæ, quas in Ecclesia sua stabilivit Christus, perniciem minitantur; omnino licitum est tum ab iis facti rationem reposcere, tum in eos qua censuris Ecclesiasticis,1667 qua civilis magistratus potestate animadvertere.1668

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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.1669 But the acceptable way of worshiping the true God is instituted by himself, and so limited to1670 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 representations1671 or any other way not prescribed in the Holy Scripture.1672	I. Constat quidem naturæ lumine esse Deum qui in universa Primatum obtinet 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.1673 At rationem verum Deum colendi acceptabilem ipse instituit, itaque voluntate sua revelata definivit, ut coli non debeat secundum imaginationes ac inventa hominum, aut suggestiones Satanæ, sub specie quavis visibili, aut alia via quaviscunque quam scriptura sacra non præscripsit.1674
II. Religious worship is to be given to God, the Father, Son, and Holy Ghost; and to him alone:1675not to angels, saints, or any other creature:1676 and since the fall, not without a Mediator; nor in the mediation of any other but of Christ alone.1677	II. Cultus religiosus Deo Patri Filio et Spiritui sancto, eique soli est exhibendus,1678 non angelis, non sanctis, neque alii cuivis creaturæ,1679 nec ipsi Deo quidem post lapsum citra Mediatorem, aut quidem per Mediatorem alium quam Jesum Christum.1680
III. Prayer with thanksgiving, being one special part of religious worship,1681 is by God required of all	III. Supplicationem cum gratiarum actione, quæ est inter partes præcipuas divini cultus,1682 Deus fieri

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men;1683 and that it may be accepted, it is to be made in the name of the Son,1684 by the help of his Spirit,1685 according to his will,1686 with understanding, reverence, humility, fervency, faith, love, and perseverance;1687 and, if vocal, in a known tongue.1688	iubet ab hominibus universis;1689 quæ, quo Deo grata sit et accepta, est in nomine Filii,1690 subsidio spiritus ejus,1691 et secundum ipsius voluntatem,1692cum intellectu, reverentia, humilitate, fervore, fide, amore, ac perseverantia offerenda;1693 et quidem, si vocalis sit, in lingua nota est efferenda.1694
IV. Prayer is to be made for things lawful,1695 and for all sorts of men living, or that shall live hereafter;1696 but not for the dead,1697 nor for those of whom it may be known that they have sinned the sin unto death.1698	IV. Preces pro rebus non nisi licitis sunt faciendæ,1699 pro hominibus autem cuiuscunque generis, vivis scilicet, aut etiam victuris aliquando;1700 pro mortuis autem neutiquam;1701sed neque pro iis, de quibus constare possit eos peccatum ad mortem perpetrasse.1702
V. The reading of the Scriptures with godly fear;1703 the sound preaching;1704 and conscionable hearing of the Word, in obedience unto God with understanding, faith, and reverence;1705 singing of psalms with grace in the heart;1706 as, also, the dne administration and worthy receiving of the sacraments instituted by Christ; are all parts of the ordinary religious worship of God:1707 besides religious oaths,1708 vows,1709 solemn	V. Scripturarum lectio cum timore pio;1710 verbi prædicatio solida,1711 ejusdemque auditio religiosa ex obedientia erga Deum, cum intellectu, fide et reverentia;1712 Psalmorum cum gratia in corde cantatio,1713 prout etiam Sacramentorum, quæ Christus instituit, debita administratio, et participatio digna, sunt divini cultus reiigiosi partes, et quidem ordinarii.1714 Religiosa insuper juramenta,1715votaque;1716 solennia jejunia,1717

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fastings,1718 and thanksgivings upon several1719occasions;1720 which are, in their several times and seasons, to be used in an holy and religious manner.1721	solennesque gratiarum actiones, pro varietate eventuum1722; suo quæque tempore ac opportunitate sancte quidem ac religiose sunt adhibenda.1723
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:1724 but God is to be worshiped every where1725 in spirit and1726 truth;1727 as in private families1728 daily,1729and in secret each one by himself,1730 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.1731	VI. Hodie sub evangelio neque preces, nec ulla pars alia religiosi cultus ita cuivis alligatur loco in quo præstetur aut versus quem dirigatur,1732 ut inde gratior evadat et acceptior; verum ubique Deus colendus est1733 in spiritu ac veritate;1734quotidie1735 quidem inter privatos parietes a quavis familia,1736 ut etiam a quolibet seorsim in secreto;1737 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.1738
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:1739 which, from the	VII. Quemadmodum est de lege naturæ ut indefinite portio quædam temporis idonea divino cultui celebrando sejuncta sit ac assignata; ita in verbo suo Deus (præcepto morali, positivo ac perpetuo, homines omnes cujuscunque fuerint seculi obligante) speciatim e septenis quibusque diebus diem unum in Sabbatum designavit, sancte sibi observandum.1740 Quod

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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,1741 which in Scripture is called the Lord's day,1742 and is to be continued to the end of the world, as the Christian Sabbath.1743	quidem ab orbe condito ad resurrectionem usque Christi dies ultimus erat in septimana; deinde autem a Christi resurrectione in septimanæ diem primum transferebatur;1744 qui quidem in Scriptura Dies Dominicus1745 nuncupatur, estque perpetuo ad finem mundi tanquam Sabbatum Christianum celebrandus.1746
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;1747 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.1748	VIII. Tunc autem hoc Sabbatum Deo sancte celebratur, quum post corda rite præparata, et compositas suas res mundanas, homines non solum a suis ipsorum operibus, dictis, cogitatis; (quæ circa illas exerceri solent) a recreationibus etiam ludicris quietem sanctam toto observant die;1749 verum etiam in exercitiis divini cultus publicis privatisque, ac in officiis necessitatis et misericordiæ toto illo tempore occupantur.1750
Chapter XXII.	Cap. XXII.
Of Lawful Oaths and Vows.	De Juramentis, votisque licitis.
I. A lawful oath is a part of religious worship,1751wherein, 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.1752	I. Juramentum licitum est pars cultus religiosi,1753qua (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.1754
II. The name of God only is that	II. Per solum Dei nomen jurare

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by which, men ought to swear, and therein it is to be used with all holy fear and reverence;1755 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.1756 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,1757 so a lawful oath, being imposed by lawful authority, in such matters ought to be taken.1758	debent homines, quod quidem cum omni timore sancto ac reverentia est inibi usurpandum.1759Proindeque per nomen illud gloriosum ac tremendum jurare leviter, aut temere, vel etiam omnino jurare per rem aliam quamviscunque, sceleratum est et quam maxime perhorrescendum.1760 Veruntamen sicut in rebus majoris ponderis et momenti secundum verbum Dei licitum est jusjurandum non minus quidem sub Novo quam sub Vetere Testamento:1761 ita sane jusjurandum licitum, authoritate legitima si exigatur, non est in rebus ejusmodi declinandum.1762
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.1763 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.1764 Yet it is a sin to refuse an oath touching any thing that is good and just, being imposed by lawful authority.1765	III. Quicunque juramentum præstat eum pondus actionis tam solennis rite secum perpendere oportet, atque juratum de nullo asseverare quod verum esse non habeat sibi persuasissimum.1766 Neque licet cuivis ad agendum quicquam obstringere semet jurejurando, nisi quod revera bonum justumque est, quod ille ejusmodi esse credit, quodque ipse præstare potest statuitque.1767 Veruntamen de re bona justaque jusjurandum, legitima authoritate si exigatur, peccat ille qui detrectat.1768
IV. An oath is to be taken in the plain and common sense of	IV. Juramentum præstandum est sensu verborum vulgari quidem ac

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the words, without equivocation or mental reservation.1769 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:1770 nor is it to be violated, although made to heretics or infidels.1771	manifesto, sine æquivocatione aut reservatione mentali quaviscunque.1772 Ad peccandum quenquam obligare nequit, verum in re qualibet cui abest peccatum, qui semel illud præstitit, adimplere tenetur, vel etiam cum damno suo;1773 neque sane licet, quamvis hæreticis datum aut infidelibus, violare.1774
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 faithfulness.1775	V. Votum, naturæ consimilis est cum juramento promissorio, parique debet tum religione nuncupari tum fide persolvi.1776
VI. It is not to be made to any creature, but to God alone:1777 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 the1778 obtaining of what we want; whereby we more strictly bind ourselves to necessary duties, or to other things, so far and so long as they may fitly conduce thereunto.1779	VI. Non est ulli creaturæ, sed Deo soli nuncupandum,1780 et quo gratum illi esse possit acceptumque, est quidem lubenter, e fide, officiique nostri conscientia suscipiendum, vel gratitudinis nostræ ob accepta beneficia testandæ 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.1781
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; aut officium aliquod inibi præceptum impediret, quodve non est in voventis potestate, et cui præstando vires illi Deus non est pollicitus.1782

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or ability from God.1783 In which respect,1784 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.1785	Unde Pontificiorum illa de perpetuo cœlibatu, 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.1786
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.1787	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.1788
II. It is lawful for Christians to accept and execute the office of a magistrate when called thereunto;1789in the managing whereof, as they ought especially to maintain piety, justice, and peace, according to the wholesome laws of each commonwealth,1790 so, for that end, they may lawfully, now under the New Testament, wage war upon just and necessary occasion.1791&1792	II. Christianis, quoties ad id vocantur, Magistratus munus et suscipere licet et exequi;1793 in quo quidem gerendo, ut pietatem præcipue, justitiam, ac pacem secundum salubres cujusque Reipublicæ leges tueri debent,1794 ita quo illum finem consequantur, licitum est iis vel hodie sub Novo Testamento in causis justis ac necessariis bellum gerere.1795

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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:1796yet 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.1797For 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.1798

III. Magistratui Civili verbi et sacramentorum administrationem, aut clavium regni cœlorum potestatem assumere sibi non est licitum:1799 nihilo tamen minus et jure potest ille, eique incumbit providere ut Ecclesiæ unitas ac tranquillitas conservetur, ut veritas Dei pura et integra custodiatur, ut supprimantur blasphemiæ omnes, hæresesque, ut in cultu ac disciplina omnes corruptelæ ac abusus aut præcaveantur aut reformentur, omnia denique instituta divina, ut rite statuminentur, administrentur, observentur.1800 Quæ omnia quo melius præstare possit, potestatem habet tum Synodos convocandi, tum ut ipsis intersit, prospiciatque, ut quicquid in iis transigatur sit menti divinæ consentaneum.1801

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 654shall 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. 4).]

IV. It is the duty of people1802 to pray for magistrates,1803 to honor their persons,1804 to pay them tribute and other dues,1805 to obey their lawful commands, and to be subject to their authority, for conscience' sake.1806 Infidelity or difference in religion doth not make void the magistrate's just and legal authority, nor free the people from their due obedience to him:1807 from which ecclesiastical persons are not exempted;1808 much less hath the Pope any power or jurisdiction over them in their dominions, or over any of their people; and least of all to deprive them of their dominions or lives, if he shall judge them to be

IV. Debet populus pro Magistratibus preces fundere,1809 personas eorum honore prosequi,1810tributa aliaque eis debita persolvere,1811obtemperare licitis eorum mandatis, ac propter conscientiam subjici illorum authoritati;1812 quæ si justa sit ac legitima, non eam illorum infidelitas, non religio diversa cassam reddit, neque populum liberat a debitæ, illis obedientiæ præstatione,1813 qua viri quidem Ecclesiastici non eximuntur,1814 multo minus in ipsos magistratus, intra ditionem suam, ant ex eorum populo quemvis potestatem ullam habet aut jurisdictionem Papa Romanus, minime vero omnium vita illos aut principatu exuendi, si ipse

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heretics, or upon any other pretense whatsoever.1815	scilicet eos hæreticos esse judicaverit, vel etiam alio prætextu quoviscunque.1816
Chapter XXIV.	Cap. XXIV.
Of Marriage and Divorce.	De Conjugio et Divortio.
I. Marriage is to be between one man and one woman: neither is it lawful for any man to have more than one wife, nor for any woman to have more than one husband at the same time.1817	I. Conjugium inter unum virum ac fœminam unam contrahi debet; neque viro ulli uxores plures, nec ulli fœminæ ultra unum maritum eodem tempore habere licet.1818
II. Marriage was ordained for the mutual help of husband and wife;1819 for the increase of mankind with a legitimate issue, and of the Church with an holy seed;1820 and for preventing of uncleanness.1821	II. Conjugium erat institutum, cum propter mariti uxorisque auxilium mutuum,1822 tum propter humani generis prole legitima, Ecclesiæqeu sancto semine incrementum,1823 tum vero etiam ad impudicitiam declinandam.1824
III. It is lawful for all sorts of people to marry who are able with judgment to give their consent.1825 Yet it is the duty of Christians to marry only in the Lord.1826 And, therefore, such as profess the true reformed religion should not marry with infidels, Papists, or other idolaters: neither should such as are godly be unequally yoked, by marrying with such as are notoriously wicked in their life, or maintain damnable heresies.1827	III. Matrimonio jungi cuivis hominum generi licitum est, qui consensum suum præbere valent cum judicio;1828 Veruntamen solum in Domino connubia inire debent Christiani;1829 proindeque quotquot religionem veram reformatamque profitentur, non debent Infidelibus, Papistis, aut aliis quibuscunque idololatris connubio sociari; neque sane debent qui pii sunt impari jugo copulari, conjugium cum illis contrahendo qui aut improbitate vitæ sunt notabiles, aut damnabiles tuentur hæreses.1830;

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IV. Marriage ought not to be within the degrees of consanguinity or affinity forbidden in the Word;1831nor can such incestuous marriages ever be made lawful by any law of man, or consent of parties, so as those persons may live together, as man and wife.1832 The man may not marry any of his wife's kindred nearer in blood than he may of his own, nor the woman of her husband's kindred nearer in blood than of her own.1833	IV. Connubia intra consanguinitatis affinitatisque gradus in verbo Dei vetitos iniri non est licitum;1834neque possunt ejusmodi incesta conjugia quavis aut humana lege, aut consensione partium fieri legitima, adeo ut personis illis ad instar mariti et uxoris liceat unquam cohabitare.1835 Non licet viro e cognatione uxoris suæ ducere, quam si æque seipsum attingeret sanguine, ducere non liceret; sicuti nec fœminæ licet viro nubere a mariti sui sanguine minus, quam a suo liceret, alieno.1836
V. Adultery or fornication, committed after a contract, being detected before marriage, giveth just occasion to the innocent party to dissolve that contract.1837 In the case of adultery after marriage, it is lawful for the innocent party to sue out a divorce,1838 and after the divorce to marry another, as if the offending party were dead.1839	V. Adulterium aut scortatio si admittatur post sponsalia, ac ante conjugium detegatur, personæ innocenti justam præbet occasionem contractum illum dissolvendi;1840 quod si adulterium post conjugium admittatur, licebit parti innocenti divortium lege postulare ac obtinere;1841 atque quidem post factum divortium conjugio alteri sociari, perinde acsi mortua esset persona illa quæ conjugii fidem violabat.1842
VI. Although the corruption of man be such as is apt to study arguments, unduly to put asunder those whom God hath joined together in marriage; yet nothing but adultery, or such willful desertion as can no way be remedied by	VI. Quamvis ea sit hominis corruptio ut proclivis sit ad excogitandum argumenta, indebite illos quos Deus connubio junxit dissociandi; nihilominus tamen extra adulterium ac desertionem ita obstinatam, ut cui nullo remedio, nec ab Ecclesia nec a

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the Church or civil magistrate, is cause sufficient of dissolving the bond of marriage;1843 wherein a public and orderly course of proceeding is to be observed; and the persons concerned in it, not left to their own wills and discretion in their own case.1844	Magistratu civili subveniri possit, sufficiens causa nulla esse potest conjugii vinculum dissolvendi.1845Atque hac quidem in re procedendi ordo publicus et regularis est observandus, nec personæ illæ, quarum jus agitur, sunt suo arbitrio judiciove in causa propria permittendæ.1846
Chapter XXV.	Cap. XXV.
Of the Church.	De Ecclesia.
I. The catholic or universal Church, which is invisible, consists of the whole number of the elect, that have been, are, or shall be gathered into one, under Christ the head thereof; and is the spouse, the body, the fullness of him that filleth all in all.1847	I. Catholica sive Universalis Ecclesia ea quæ est invisibilis constat e toto electorum numero, quotquot fuerunt, sunt, aut erunt unquam in unum collecti, sub Christo ejusdem Capite; estque sponsa, corpus ac plenitudo ejus qui implet omnia in omnibus.1848
II. The visible Church, which is also catholic or universal under the gospel (not confined to one nation as before under the law) consists of all those, throughout the world, that profess the true religion,1849 and of1850 their children;1851 and is the kingdom of the Lord Jesus Christ,1852 the house and family of God,1853 out of which there is no ordinary possibility of salvation.1854	II. Ecclesia visibilis (quæ etiam sub Evangelio, Catholica est et universalis, non autem unius gentis finibus, ut pridem sub lege, circumscripta) ex iis omnibus constat, undecunque terrarum sint, qui veram religionem profitentur,1855 una cum eorundem liberis;1856 estque Regnum Domini Jesu Christi,1857Domus et familla Dei,1858 extra quam quidem ordinarie fieri nequit ut quivis salutem consequatur.1859

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III. Unto this catholic visible Church Christ hath given the ministry, oracles, and ordinances of God, for the gathering and perfecting of the saints, in this life, to the end of the world: and doth by his own presence and Spirit, according to his promise, make them effectual thereunto.1860	III. Catholicæ huic Ecclesiæ visibili dedit Christus ministrorum ordinem, oracula, ac instituta Dei ad sanctos usque ad finem mundi in hac vita colligendos simul et perficiendos; in quem finem præsentia sua, spirituque secundum ipsius promissionem, eadem reddit efficacia.1861
IV. This catholic Church hath been sometimes more, sometimes less visible.1862 And particular churches, which are members thereof, are more or less pure, according as the doctrine of the gospel is taught and embraced, ordinances administered, and public worship performed more or less purely in them.1863	IV. Ecclesia hæc Catholica extitit quandoque magis quandoque minus visibilis.1864 Ecclesiæ autem particulares (quæ sunt illius membra) eo magis minusve puræ sunt, qui majori aut minori cum puritate in iis docetur excipiturque Evangelii doctrina, administrantur divina instituta, cultusque publicus celebratur.1865
V. The purest churches under heaven are subject both to mixture and error;1866 and some have so degenerated as to become no churches of Christ, but synagogues of Satan.1867 Nevertheless, there shall be always a Church on earth to worship God according to his will.1868	V. Purissimæ omnium quæ in terris sunt Ecclesiæ, cum mixturæ tum etiam errori sunt obnoxiæ,1869eousque autem nonnullæ degenerarunt, ut ex Ecclesiis Christi factæ demum sint ipsius Satanæ Synagogæ;1870 nihilominus tamen nunquam deerit in terris Ecclesiæ, quæ Deum colat secundum ipsius voluntatem.1871
VI. There is no other head of the Church but the Lord Jesus Christ:1872 nor can the Pope of Rome, in any	VI. Ecclesiæ caput extra unum Dominum Jesum Christum nullum est;1873 nec ullo sensu caput ejus esse

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sense be head thereof; but is that Antichrist, that man of sin and son of perdition, that exalteth himself in the Church against Christ, and all that is called God.1874	potest Papa Romanus, qui est insignis ille Antichristus, homo ille peccati et perditionis filius; in Ecclesia semet efferens adversus Christum, et supra quicquid dicitur Deus.1875
Chapter XXVI.	Cap. XXVI.
Of the Communion of Saints.	De Communione Sanctorum.
I. All saints that are united to Jesus Christ their head, by his Spirit and by faith, have fellowship with him in his graces, sufferings, death, resurrection, and glory:1876 and being united to one another in love, they have communion in each other's gifts and graces,1877 and are obliged to the performance of such duties, public and private, as do conduce to their mutual good, both in the inward and outward man.1878	I. Sancti omnes, qui capiti suo Jesu Christo per Spiritum ejus ac per fidem uniuntur, gratiarum ejus, perpessionum, mortis, resurrectionis ac gloriæ ejus habent communionem;1879 atque inde etiam amore conjuncti sibimet invicem mutuam donorum suorum gratiarumque societatem quandam ineunt,1880 ac ad ejusmodi officia præstanda publica et privata obligantur, quæ ad mutuum eorum bonum conducant, cum quoad internum tum etiam quoad externum hominem.1881
II. Saints, by profession, are bound to maintain an holy fellowship and communion in the worship of God, and in performing such other spiritual services as tend to their mutual edification;1882 as also in relieving each other in outward things, according to their several abilities and necessities.	II. Qui sanctos sese profitentur, sanctam illi societatem et communionem inire tenentur et conservare, cum in divino cultu, tum alia officia spiritualia præstando, quæ ad mutuam eorum ædificationem conferre possint;1883 Quin etiam porro sublevando se mutuo in rebus externis, pro ratione cujusque vel facultatum

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Which communion, as God offereth opportunity, is to be extended unto all those who, in every place, call upon the name of the Lord Jesus.1884	vel indigentiæ. Quæ quidem communio, prout opportunitatem Deus obtulerit, est ad eos omnes, qui ubivis locorum Domini Jesu nomen invocant, extendenda.1885
III. This communion which the saints have with Christ, doth not make them in anywise partakers of the substance of his Godhead, or to be equal with Christ in any respect: either of which to affirm is impious and blasphemous.1886 Nor doth their communion one with another, as saints, take away or infringe the title or propriety1887 which each man hath in his goods and possessions.1888	III. Hæc autem communio qua sancti cum Christo potiuntur, eos substantiæ Deitatis ejus neutiquam reddit participes, nec ullo respectu æquales Christo: Quorum utrumvis affirmare impium est ac blasphemum;1889 neque sane communio illa, quæ iis secum mutuo quatenus sanctis intercedit; cujusquam ad bona et possessiones suas jus privatum vel tollit vel imminuit.1890
Chapter XXVII.	Cap. XXVII.
Of the Sacraments.	De Sacramentis.
I. Sacraments are holy signs and seals of the covenant of grace,1891 immediately instituted by God,1892 to represent Christ and his benefits, and to confirm our interest in him:1893 as also to put a visible difference between those that belong unto the Church and the rest of the world;1894 and solemnly to engage them to the service of God in Christ, according to his Word.1895	I. Sacramenta sunt fœderis gratiæ signa sacra et sigilla,1896 immediate a Deo instituta,1897 ad Christum ejusque beneficia repræsentandum, ad jus nostrum in illo confirmandum,1898 prout etiam ad illos qui Ecclesiam spectant a reliquis illis qui sunt e mundo, visibili discrimine separandum,1899 utque ii solenniter devinciantur ad obedientiam et cultum Deo in Christo juxta verbum ejus exhibendum.1900
II. There is in every sacrament	II. In Sacramento quolibet est inter

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a spiritual relation or sacramental union, between the sign and the thing signified; whence it comes to pass that the names and the1901 effects of the one are attributed to the other.1902	signum et rem significatam relatio quædam spiritualis, sive Sacramentalis unio; unde fit ut alterius nomina et effectus alteri quandoque tribuantur.1903
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,1904 but upon the work of the Spirit,1905 and the word of institution, which contains, together with a precept authorizing the use thereof, a promise of benefit to worthy receivers.1906	III. Quæ in Sacramentis sive per ea rite adhibita exhibetur gratia, per vim aliquam iis intrinsecam non confertur, neque ex intentione vel pietate adininistrantis pendent Sacramenti vis ac efficacia;1907 verum ex operatione Spiritus,1908 ac verbo institutionis, quod complectitur cum præceptum, unde celebrandi Sacramenti potestas fit, tum etiam promissionem de beneficiis digne percipientibus exhibendis.1909
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.1910	IV. Sacramenta duo tantum sunt a Christo Domino nostro in Evangelio instituta, Baptismus scilicet, et cœna Domini; quorum neutrum de debet nisi a ministro verbi legitime ordinato dispensari.1911
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.1912	V. Sacramenta Veteris Testamenti si res spirituales per ea significatas exhibitasque respiciamus, quoad substantiam eadem fuere cum his sub Novo.1913
Chapter XXVIII.	Cap. XXVIII.
Of Baptism.	De Baptismo.
I. Baptism is a sacrament of the	I. Baptismus est sacramentum

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New Testament, ordained by Jesus Christ,1914 not only for the solemn admission of the party baptized into the visible Church,1915 but also to be unto him a sign and seal of the covenant of grace1916, of his ingrafting into Christ,1917 of regeneration,1918 of remission of sins,1919 and of his giving up unto God, through Jesus Christ, to walk in newness of life:1920which sacrament is, by Christ's own appointment, to be continued in his Church until the end of the world.1921	Novi Testamenti, a Jesu Christo institutum,1922 non solum propter solennem personæ baptizatæ in Ecclesiam visibilem admissionem,1923 verum etiam ut signum eidem sit, et sigillum cum fœderis gratiæ,1924 tum suæ in Christum insitionis,1925regenerationis,1926 remissionis peccatorum,1927 ac sui ipsius Deo per Christum dedicationis, ad ambulandum in vitæ novitate.1928 Quod quidem Sacramentum e Christi ipsius mandato est in Ecclesia ejus ad finem usque mundi retinendum.1929
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.1930	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.1931
III. Dipping of the person into the water is not necessary; but baptism is rightly administered by pouring or sprinkling water upon the person.1932	III. Baptizandi in aquam immersio necessaria non est; verum baptismus rite administratur aqua superfusa vel etiam inspersa baptizando.1933
IV. Not only those that do actually profess faith in and obedience unto Christ,1934 but also the infants	IV. Non illi solum qui fidem in Christum eique se obedientes fore actu quidem profitentur,1935 verum

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of one or both believing parents are to be baptized.1936	etiam infantes qui a Parente vel altero vel utroque fideli procreantur, sunt baptizandi.1937
V. Although it be a great sin to contemn or neglect this ordinance,1938 yet grace and salvation are not so inseparably annexed unto it, as that no person can be regenerated or saved without it,1939 or that all that are baptized are undoubtedly regenerated.1940	V. Quamvis grave peccatum sit institutum hoc despicatui habere vel negligere;1941 non tamen ei salus et gratia ita individue annectuntur, ut absque illo nemo unquam regenerari aut salvari possit,1942aut quasi indubium omnino sit regenerari omnes qui baptizantur.1943
VI. The efficacy of baptism is not tied to that moment of time wherein it is administered;1944 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.1945	VI. Baptismi efficacia ei temporis momento quo administratur non adstringitur.1946 Nihilominus tamen, usu debito hujus instituti non offertur solum promissa gratia, verum etiam omnibus (tam infantibus quam adultis) ad quos gratia illa e consilio Divinæ voluntatis pertinet, per Spiritum Sanctum in tempore suo constituto realiter confertur et exhibetur.1947
VII. The sacrament of baptism is but once to be administered to any person.1948	VII. Sacramentum Baptismi eidem personæ non est nisi semel administrandum.1949
Chapter XXIX.	Cap. XXIX.
Of the Lord's Supper.	De Cœna Domini.
I. Our Lord Jesus, in the night wherein he was betrayed, instituted	I. Dominus noster Jesus eadem qua prodebatur nocte instituit corporis

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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.1950

et sanguinis sui sacramentum, Cœnam Dominiquam 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 spirituale; quoque ad officia cuncta præstanda, prius quidem illi debita, arctiori adhuc nodo tenerentur; ut vinculum denique ac pignus foret communionis illius quæ iis cum Christo et secum ipsis mutuo, tanquam corporis ipsius mystici membris, intercedit.1951

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,1952 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;1953 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.1954

II. In hoc Sacramento non Patri suo offertur Christus, sed neque inibi fit reale aliquod sacrificium ad peccatorum remissionem vivis aut mortuis procurandam;1955 verum unicæ istius oblationis, qua Christus semet ipsum ipse in cruce, et quidem omnino semel obtulit, commemoratio solum; una cum spirituali propterea laudis omnimodæ Deo redditæ oblatione.1956 Unde Pontificiorum istud sacrificium Missæ (uti loqui amant) plane detestandum sit oportet, utpote maxime injuriam uni illi unicoque Christi sacrificio, quod quidem unica est pro peccatis electorum universus propitiatio.1957

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

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

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

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

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The American edition here adds the following:

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

II. As magistrates may lawfully call a synod of ministers and other fit persons to consult and advise with about matters of religion;1993 so, if magistrates be open enemies to the Church, the ministers of Christ, of themselves, by virtue of their office, or they, with other fit persons, upon delegation from their churches, may meet together in such assemblies.1994&1995

II. Quemadmodum licitum est Magistratibus Synodum Ministrorum aliorumque qui sunt idonei convocare, quibuscum de religionis rebus deliberent ac consultent:1996 Ita si Magistratus fuerint Ecclesiæ hostes aperti, licebit Christi ministris a seipsis virtute officii, eisve cum aliis idoneis, accepta prius ab Ecclesiis suis delegatione, in istiusmodi conventibus congregari.1997

III. [II.] It belongeth to synods and councils, ministerially, to determine controversies of faith, and cases of conscience; to set down rules and directions for the better ordering of the public worship of God, and government of his Church; to receive complaints in cases of maladministration, and authoritatively to determine the same: which decrees and determinations, if consonant to the Word of God, are to be received with reverence and submission, not only for their agreement with the Word, but also for

III. Synodorum et Conciliorum est controversias fidei et conscientiæ casus, ministerialiter quidem, determinare; regulas ac præscripta quo melius publicus Dei cultus ejusque Ecclesiæ regimen ordinentur constituere; Querelas de mala administratione delatas admittere, deque iis authoritative decernere. Quæ quidem decreta et decisiones, modo verbo Dei consenserint, cum reverentia sunt ac summissione excipienda; Non quidem solum quod verbo Dei sint consentanea, verum etiam gratia potestatis ea constituentis, ut quæ

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

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

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

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greater consolation of the godly in their adversity:2032so will he have that day unknown to men, that they may shake off all carnal security, and be always watchful, because they know not at what hour the Lord will come; and may be ever prepared to say, Come, Lord Jesus, come quickly.2033 Amen.	tum ob majus piorum solatium in rebus adversis:2034ita 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.2035Amen.
Charles Herle, Prolocutor.
Cornelius Burges, Assessor.
Herbert Palmer, Assessor.
Henry Robroughe, Scriba.
Adoniram Byfield, Scriba.