Theological Meditations: The Reformed(ish) Confessions Explicitly Rejecting God as the Author of Sin

Vallérandus Poullain: Confession of the Glastonbury Congregation (1551)

This is not to say that we make God the author of any sin, seeing that He Himself is a God that cannot have pleasure in any iniquity.

James T. Dennison Jr., ed., “Vallérandus Poullain: Confession of the Glastonbury Congregation (1551),” in Reformed Confessions of the 16th and 17th Centuries in English Translation: 1523–1693, 4 vols. (Grand Rapids, MI: Reformation Heritage Books, 2008–2014), 1:649.

Rhaetian Confession (1552)

It is thus displeasing that certain men, when speaking about providence, everywhere indiscriminately insult any number of people, [saying that] God is the author of both virtues and vices, and that He no less desires actions done in a wicked manner than those which are done well and virtuously. … Nevertheless, we will say that sins are not from God and that He is not the author of perversity if we want to speak properly and truly and in accordance with the rule and words of Holy Scripture.

James T. Dennison Jr., ed., “Rhaetian Confession (1552),” in Reformed Confessions of the 16th and 17th Centuries in English Translation: 1523–1693, 4 vols. (Grand Rapids, MI: Reformation Heritage Books, 2008–2014), 1:671–72.

Consensus Genevensis: Calvin on Eternal Predestination (1552)

Although, therefore, I thus affirm that God did ordain the Fall of Adam, I so assert it as by no means to concede that God was therein properly and really the author of that Fall.

James T. Dennison Jr., ed., “Consensus Genevensis: Calvin on Eternal Predestination (1552),” in Reformed Confessions of the 16th and 17th Centuries in English Translation: 1523–1693, 4 vols. (Grand Rapids, MI: Reformation Heritage Books, 2008–2014), 1:775.

I have, with equal constancy, asserted that the eternal death to which man rendered himself subject so proceeded from his own fault that God cannot, in any way, be considered the author of it.

But how it was that God, by His foreknowledge and decree, ordained what should take place in Adam, and yet so ordained it without His being Himself in the least a participator of the fault, or being at all the author or the approver of the transgression; how this was, I repeat, is a secret manifestly far too deep to be penetrated by any stretch of human intellect.

Yet we deny that He is the author of sin, or that the blame of things done amiss can be laid upon Him, seeing His will is the sovereign and infallible rule of all righteousness and equity: but this we confess that He has those admirable means as whereby He makes the devils and the ungodly, as His instruments to serve Him and to turn the evil which they do and whereof they are guilty into good.

James T. Dennison Jr., ed., “The French Confession (1559),” in Reformed Confessions of the 16th and 17th Centuries in English Translation: 1523–1693, 4 vols. (Grand Rapids, MI: Reformation Heritage Books, 2008–2014), 2:143.

Lattanzio Ragnoni’s Formulario (1559)

He is the only true God (Deut. 32:39; Isa. 44:6; 45:5–6; 1 Cor. 8:6), of an eternal, infinite (Dan. 6:26; Rom. 16:25), spiritual (John 4:24), invisible, incomprehensible, and immortal (John 1:18; 1 Tim. 1:17; 6:16) essence, of utmost power (Gen. 17:1; Luke 1:51), wisdom (Rom. 16:27; 1 Tim. 1:17), justice (Deut. 32:4), mercy (Ps. 118:1–4, 29), goodness (Matt. 19:17; V 2, p 165 Ps. 31:5), truth (Rom. 3:4), who is the true and only fountain of every virtue, from whom every good thing flows (James 1:17), in whom there is no evil, who is not the author of any sin (Job 34:10, 12) but rather is displeased and hates and abominates every injustice and iniquity (Deut. 25:16; Pss. 5:4; 92:15), who being perfect in Himself and communicating His good to others (James 1:5; Matt. 7:7; 2 Cor. 9:8–9; 1 Tim. 6:17) does not need anything (Ps. 16:2; Acts 17:25).

James T. Dennison Jr., ed., “Lattanzio Ragnoni’s Formulario (1559),” in Reformed Confessions of the 16th and 17th Centuries in English Translation: 1523–1693, 4 vols. (Grand Rapids, MI: Reformation Heritage Books, 2008–2014), 2:164–65.

The Waldensian Confession (1560)

We believe that the same God governs all His creatures and that He disposes and orders all that takes place in the world according to His will, not being the author of evil or that the blame for it might be imputed to Him, since His will is the supreme and infallible rule of every justice and equity.

James T. Dennison Jr., ed., “The Waldensian Confession (1560),” in Reformed Confessions of the 16th and 17th Centuries in English Translation: 1523–1693, 4 vols. (Grand Rapids, MI: Reformation Heritage Books, 2008–2014), 2:220.

Theodore Beza’s Confession (1560)

Nothing is done at adventure or by chance or without the most just ordinance and appointment of God (Eph. 1:11; Matt. 10:29; Prov. 16:4), although God is in no way author nor culpable of any evil which is committed. … But if man had been created wicked or evil, God would not have had just occasion to punish the wickedness of which He Himself was the author and maker.

James T. Dennison Jr., ed., “Theodore Beza’s Confession (1560),” in Reformed Confessions of the 16th and 17th Centuries in English Translation: 1523–1693, 4 vols. (Grand Rapids, MI: Reformation Heritage Books, 2008–2014), 2:242, 244–45.

The Belgic Confession (1561)

We believe that the same good God, after He had created all things, did not forsake them or give them up to fortune or chance, but that He rules and governs them according to His holy will, so that nothing happens in this world without His appointment; nevertheless, God neither is the author of nor can be charged with the sins which are committed.

James T. Dennison Jr., ed., “The Belgic Confession (1561),” in Reformed Confessions of the 16th and 17th Centuries in English Translation: 1523–1693, 4 vols. (Grand Rapids, MI: Reformation Heritage Books, 2008–2014), 2:431.

The Hungarian Confessio Catholica (1562)

Concerning Permission

We say that God acts permissively in foul sins or offenses because He is not the author of sin or evil offenses (Acts 14; Ps. 83). He only permits men to commit them, but does not command or perform them. God does not perform anything close by, effectively or directly, but only indirectly, sustaining the ruined mass, its movement, existence; giving life in accordance with His general providence. But when God punishes sins with later sins, working indirectly in a manner deserving of punishment, He does not sin (2 Sam. 16, 18, 19). The instruments, men and devils, work sinfully close by, committing sin in themselves, with regard to themselves, as Absalom, Ammon, the Chaldeans, Satan (Rom. 7; Eph. 4; 2 Sam. 7, 12, 13; 1 Kings 11, 17, 22; 2 Chron. 25; so teach the Holy Scriptures and the fathers: Augustine, on predestination; Ambrose, on the call of the heathen; 2 Thess. 2; Jerome, Prosper, and others).

James T. Dennison Jr., ed., “The Hungarian Confessio Catholica (1562),” in Reformed Confessions of the 16th and 17th Centuries in English Translation: 1523–1693, 4 vols. (Grand Rapids, MI: Reformation Heritage Books, 2008–2014), 2:481–82.

The Confession of Tarcal (1562) and Torda (1563)

We confess that nothing takes place except in the sight of God or without His righteous decree: although God is not the author of sin of any kind and has no part therein.

James T. Dennison Jr., ed., “The Confession of Tarcal (1562) and Torda (1563),” in Reformed Confessions of the 16th and 17th Centuries in English Translation: 1523–1693, 4 vols. (Grand Rapids, MI: Reformation Heritage Books, 2008–2014), 2:654.

The Second Helvetic Confession (1566)

Moreover we condemn Florinus Blastus (against whom also Irenaeus wrote) and all those that make God the author of sin; seeing it is expressly written, “Thou art not a God that loveth wickedness; thou hatest all them that work iniquity, and wilt destroy all that speak lies” (Ps. 5:4–6).

James T. Dennison Jr., ed., “The Second Helvetic Confession (1566),” in Reformed Confessions of the 16th and 17th Centuries in English Translation: 1523–1693, 4 vols. (Grand Rapids, MI: Reformation Heritage Books, 2008–2014), 2:821.

Documents of the Debrecen Synod (1567)

Here we condemn the belief of the Manicheans too, i.e., those who make God, one way or another, the author of sin. First, because it is written in Psalm 5:4 that God does not desire sin, i.e., He cannot wish for sin, cannot make it. God performs only what He wishes (Pss. 114, 135). But as He does not desire sin, He does not cause it. And since God is the highest righteousness, light, and life, He cannot do that which is contrary to His own nature.
Second, because Scripture says that God hates sin, cannot abide falsehood, and cannot perform deception or sin.
Third, because He forbids and punishes the sinful, He cannot be the author of that which He forbids and punishes.
Fourth, because Scripture teaches that God would not be able to punish men and be the judge of the world if He desired and performed sin (Gen. 18; Rom. 2–3). If my sin is to the glory of God, why then does He punish me as a sinner?
We repudiate the hairsplitting speculations, without foundation in Scripture, of those who say that it was of necessity, by the decree of God, that Adam fell from that blessed integrity.

James T. Dennison Jr., ed., “Documents of the Debrecen Synod (1567),” in Reformed Confessions of the 16th and 17th Centuries in English Translation: 1523–1693, 4 vols. (Grand Rapids, MI: Reformation Heritage Books, 2008–2014), 3:19.

The Confession of La Rochelle (1571)

Certainly we do not believe that God is the author of evil or that guilt can be imputed to Him, since, on the contrary, His will is the sovereign and infallible rule of all true justice and righteousness.

James T. Dennison Jr., ed., “The Confession of La Rochelle (1571),” in Reformed Confessions of the 16th and 17th Centuries in English Translation: 1523–1693, 4 vols. (Grand Rapids, MI: Reformation Heritage Books, 2008–2014), 3:309.

The Bohemian Confession (1575/1609)

Of the author of sin, we confess that our Lord God, though He is the creator and sustainer of all creatures, yet He is not the author of sin.

James T. Dennison Jr., ed., “The Bohemian Confession (1575/1609),” in Reformed Confessions of the 16th and 17th Centuries in English Translation: 1523–1693, 4 vols. (Grand Rapids, MI: Reformation Heritage Books, 2008–2014), 3:409.

The Bremen Consensus (1595)

It is thus a notable calumny in opposition to the previously recounted, authentic doctrine of the divine decree and His government of all things, when one seeks to sanction and validate the following absurd and false opinions: As, that no one need have scruples about sin and that all evil is done not merely by the will of God, but even occurs with Him as its author. Or that the ungodly sin in accord with the will of God and that their sins are effected in them by God. Or that not only the hardening of Pharaoh’s heart, but even a stiff-necked, ungodly and disobedient spirit are produced by God, and that the evil will in perverse men is from God. Or that men must by necessity sin against their own will, and that God has determined from eternity (and that it suits Him) to create men so that they must sin.

James T. Dennison Jr., ed., “The Bremen Consensus (1595),” in Reformed Confessions of the 16th and 17th Centuries in English Translation: 1523–1693, 4 vols. (Grand Rapids, MI: Reformation Heritage Books, 2008–2014), 3:671.

The Confession of John Sigismund (1614)

It is not that God is a cause of man’s ruin, nor that He desires the death of the sinner, nor that He is an author or instigator of sin, nor that He does not desire all to be saved, for we find the opposite throughout Holy Scripture (Ezek. 18:21–23; 1 Tim. 2:4; 2 Peter 3:9; Matt. 10[?20]).

James T. Dennison Jr., ed., “The Confession of John Sigismund (1614),” in Reformed Confessions of the 16th and 17th Centuries in English Translation: 1523–1693, 4 vols. (Grand Rapids, MI: Reformation Heritage Books, 2008–2014), 4:85–86.

The Irish Articles (1615)

28. God is not the author of sin: however, He does not only permit, but also by His providence governs and orders the same, guiding it in such sort by His infinite wisdom as it turns to the manifestation of His own glory, and to the good of His elect.

James T. Dennison Jr., ed., “The Irish Articles (1615),” in Reformed Confessions of the 16th and 17th Centuries in English Translation: 1523–1693, 4 vols. (Grand Rapids, MI: Reformation Heritage Books, 2008–2014), 4:94–95.

The Canons of Dort (1618–1619)

And this is the decree of reprobation, which by no means makes God the Author of sin (the very thought of which is blasphemy), but declares Him to be an awful, irreprehensible, and righteous Judge and Avenger thereof.

James T. Dennison Jr., ed., “The Canons of Dort (1618–1619),” in Reformed Confessions of the 16th and 17th Centuries in English Translation: 1523–1693, 4 vols. (Grand Rapids, MI: Reformation Heritage Books, 2008–2014), 4:125.

‘That the doctrine of the Reformed Churches concerning predestination, and the points annexed to it, by its own genius and necessary tendency, leads off the minds of men from all piety and religion; that it is an opiate administered by the flesh and the devil; and the stronghold of Satan, where he lies in wait for all, and from which he wounds multitudes, and mortally strikes through many with the darts both of despair and security; that it makes God the author of sin, unjust, tyrannical, hypocritical; that it is nothing more than an interpolated Stoicism, Manicheism, Libertinism, Turcism; that it renders men carnally secure, since they are persuaded by it that nothing can hinder the salvation of the elect, let them live as they please; and, therefore, that they may safely perpetrate every species of the most atrocious crimes; and that, if the reprobate should even perform truly all the works of the saints, their obedience would not in the least contribute to their salvation; that the same doctrine teaches that God, by a mere arbitrary act of his will, without the least respect or view to any sin, has predestinated the greatest part of the world to eternal damnation, and has created them for this very purpose; that in the same manner in which the election is the fountain and cause of faith and good works, reprobation is the cause of unbelief and impiety; that many children of the faithful are torn, guiltless, from their mothers’ breasts, and tyrannically plunged into hell: so that neither baptism nor the prayers of the Church at their baptism can at all profit them;’ and many other things of the same kind which the Reformed Churches not only do not acknowledge, but even detest with their whole soul.

For it is a true and infallible rule that God is in no wise the author of evil, nor can any such by just reasoning be attributed to God.

James T. Dennison Jr., ed., “The Confession of Cyril Lukaris (1629/1631),” in Reformed Confessions of the 16th and 17th Centuries in English Translation: 1523–1693, 4 vols. (Grand Rapids, MI: Reformation Heritage Books, 2008–2014), 4:157.

The Colloquy of Thorn (1645)

1) God is not at all the author of any sin, but rather the source and author of all good things; by contrast, the hater and avenger of all that is evil.

James T. Dennison Jr., ed., “The Colloquy of Thorn (1645),” in Reformed Confessions of the 16th and 17th Centuries in English Translation: 1523–1693, 4 vols. (Grand Rapids, MI: Reformation Heritage Books, 2008–2014), 4:210.

2) It is therefore outright calumny when that horrible blasphemy impugns our church—that we make God the author of sin.

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 (Eph. 1:11; Rom. 11:33; Heb. 6:17; Rom. 9:15, 18): yet so, as thereby neither is God the author of sin (James 1:13, 17; 1 John 1:5), nor is violence offered to the will of the creatures; nor is the liberty or contingency of second causes taken away, but rather established (Acts 2:23; Matt. 17:12; Acts 4:27–28; John 19:11; Prov. 16:33).

James T. Dennison Jr., ed., “The Westminster Confession of Faith (1646),” in Reformed Confessions of the 16th and 17th Centuries in English Translation: 1523–1693, 4 vols. (Grand Rapids, MI: Reformation Heritage Books, 2008–2014), 4:238.

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 (Rom. 11:32–34; 2 Sam. 24:1; 1 Chron. 21:1; 1 Kings 22:22–23; 1 Chron. 10:4, 13–14; 2 Sam. 16:10; Acts 2:23; 4:27–28); and that not by a bare permission (Acts 14:16), but such as hath joined with it a most wise and powerful bounding (Ps. 76:10; 2 Kings 19:28), and otherwise ordering, and governing of them, in a manifold dispensation, to His own holy ends (Gen. 1:20; Isa. 10:6–7, 12); 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 (James 1:13–14, 17; 1 John 2:16; Ps. 50:21).

God has decreed in Himself, before the world was, concerning all things (Isa. 46:10; Eph. 1:11; Rom. 11:33; Pss. 115:3; 135:6), whether necessary, accidental (Ps. 33:15; 1 Sam. 10:9, 26), or voluntary, with all the circumstances of them, to work, dispose, and bring about all things according to the counsel of His own will, to His glory (yet without being the author of sin, or having fellowship with anything therein); in which appears His wisdom in disposing all things, unchangeableness, power, and faithfulness in accomplishing His decree: and God has before the foundation of the world, foreordained some men to eternal life, through Jesus Christ, to the praise and glory of His grace; and leaving the rest in their sin to their just condemnation, to the praise of His justice (Prov. 21:6; Ex. 21:13; Prov. 16:33; Ps. 144; Isa. 45:7: Jer. 14:22; Matt. 6:28, 30; Col. 1:16–17; Num. 23:19–20; Rom. 3:4; Jer. 10:10; Eph. 1:4–5; Jude 4, 6; Prov. 16:4).

James T. Dennison Jr., ed., “The London Confession (1646),” in Reformed Confessions of the 16th and 17th Centuries in English Translation: 1523–1693, 4 vols. (Grand Rapids, MI: Reformation Heritage Books, 2008–2014), 4:274.

Waldensian Confession (1655)

That He directs and governs all things by His providence, ordaining and appointing all that happens in the world, without being either the author or cause of evil committed by the creatures, or that the culpability in power or obligation may in any way be imputed to Him.

James T. Dennison Jr., ed., “Waldensian Confession (1655),” trans. James T. Dennison Jr., in Reformed Confessions of the 16th and 17th Centuries in English Translation: 1523–1693, 4 vols. (Grand Rapids, MI: Reformation Heritage Books, 2008–2014), 4:438.

A brief justification touching the points, or articles of faith which the doctors of Rome impute to us in common with all the Reformed churches. Accusing us of believing:
1. That God is the author of sin.
2. That God is not all powerful.
3. That Jesus Christ fell into despair on the cross.
4. That in the works of salvation, when man is moved by the Holy Spirit, he does not cooperate any more than a piece of wood or a rock.
5. That the efficacy of predestination, is of no consequence whether one does good or evil.
6. That good works are not necessary to salvation.
7. That we absolutely reject confession of sin and repentance.
8. That fasting must be rejected, and other mortifications of the flesh, to live in dissolution.
9. That any one can explain the Holy Scripture as it pleases him, and according to the inspirations of his own particular spirit.
10. That the church can fail entirely and be destroyed.
11. That baptism is not a necessity for anyone.
12. That in the sacrament of the Eucharist, we do not have any real communion with Jesus Christ, but only in a figure.
13. That it is not obligatory to obey magistrates, kings, princes, etc.
14. Because we do not invoke the holy virgin, and men already glorified, they accuse us of scorn, when we declare them blessed, worthy both of praise and imitation, and hold above all the holy virgin “blessed among all women.”

But all these articles which are so maliciously imputed to us, far from believing or teaching them, we hold to be heretical and damnable, and denounce from all our heart anathema against whoever would maintain them.

God from all eternity did by the most wise and holy counsel of His own will, freely and unchangeably ordain whatsoever comes to pass: yet so, as thereby neither is God the author of sin, nor is violence offered to the will of the creatures, nor is the liberty or contingency of second causes taken away, but rather established.

James T. Dennison Jr., ed., “The Savoy Declaration (1658),” in Reformed Confessions of the 16th and 17th Centuries in English Translation: 1523–1693, 4 vols. (Grand Rapids, MI: Reformation Heritage Books, 2008–2014), 4:462.

IV. The almighty power, unsearchable wisdom, and infinite goodness of God so far manifest themselves in His providence, in that His determinate counsel extendeth itself even to the first fall, and all other sins of angels and men (and that not by a bare permission) which also He most wisely and powerfully boundeth, and otherwise ordereth and governeth in a manifold dispensation to His own most holy ends; yet so, as the sinfulness thereof proceedeth only from the creature, and not from God, who being most holy and righteous, neither is, nor can be the author or approver of sin.

That God guides and governs them all by His providence, ordering and directing all that happens in the world, but without being the author or the cause of the evil of creatures, or that the guilt of it might or ought to be imputed in any way to Him.

James T. Dennison Jr., ed., “Waldensian Confession (1662),” in Reformed Confessions of the 16th and 17th Centuries in English Translation: 1523–1693, 4 vols. (Grand Rapids, MI: Reformation Heritage Books, 2008–2014), 4:501.

We are usually accused of believing that:
1. God is the author of sin;
2. God is not omnipotent;
3. Jesus Christ was not without sin;
4. Jesus Christ fell into despair on the cross;
5. Man is like a piece of wood or a rock in his actions to salvation, being moved by the Spirit of God;
6. Because of predestination it is indifferent if one lives well or amiss;
7. Good works are not necessary for salvation;
8. Among us repentance and confession of sins are condemned;
9. It is convenient to reject fasting and other mortifications to live in debauchery;
10. It is lawful for everyone to explain freely Scripture according to the motions of a peculiar spirit;
11. The church can be reduced to nothing and be extinguished;
12. Baptism avails for nothing;
13. In the sacrament of the Eucharist, there is no real communion with Christ, but only a picture;
14. It is not necessary to submit to and obey kings, princes, and magistrates;
15. Since we do not pray to the virgin and glorified saints, we despise them; while we consider them blessed, worthy of laud, and imitation, and especially we consider the glorious virgin blessed above all women.

These beliefs are imputed to us, while our churches detest them as heresies and declare anathema with the whole heart any who uphold them.

James T. Dennison Jr., ed., “Waldensian Confession (1662),” trans. Andrea Ferrari, in Reformed Confessions of the 16th and 17th Centuries in English Translation: 1523–1693, 4 vols. (Grand Rapids, MI: Reformation Heritage Books, 2008–2014), 4:515.

The London Baptist Confession (1677)

1. God has decreed in Himself, from all eternity, by the most wise and holy counsel of His own will, freely and unchangeably, all things, whatsoever comes to pass (Isa. 46:10; Eph. 1:11; Heb. 6:17; Rom. 9:15, 18); yet so as thereby is God neither the author of sin nor has fellowship with any therein (James 1:13, 17; 1 John 1:5); nor is violence offered to the will of the creature, nor yet is the liberty or contingency of second causes taken away, but rather established (Acts 4:27–28; John 19:11); in which appears His wisdom in disposing all things, and power and faithfulness in accomplishing His decree (Num. 23:19; Eph. 1:3–5).

4. The almighty power, unsearchable wisdom, and infinite goodness of God, so far manifest themselves in His providence, that His determinate counsel extends itself even to the first fall, and all other sinful actions both of angels and men (Rom. 11:32–34; 2 Sam. 24:1; 1 Chron. 21:1); and that not by a bare permission, which also He most wisely and powerfully bounds, and otherwise orders and governs (2 Kings 19:28; Ps. 76:10), in a manifold dispensation to His most holy ends (Gen. 50:20; Isa. 10:6–7, 12); yet so, as the sinfulness of their acts proceeds only from the creatures, and not from God, who, being most holy and righteous, neither is nor can be the author or approver of sin (Ps. 50:21; 1 John 2:16).

James T. Dennison Jr., ed., “The London Baptist Confession (1677),” in Reformed Confessions of the 16th and 17th Centuries in English Translation: 1523–1693, 4 vols. (Grand Rapids, MI: Reformation Heritage Books, 2008–2014), 4:539.

Citations in order: James T. Dennison Jr., ed., “Vallérandus Poullain: Confession of the Glastonbury Congregation (1551),” in Reformed Confessions of the 16th and 17th Centuries in English Translation: 1523–1693, 4 vols. (Grand Rapids, MI: Reformation Heritage Books, 2008–2014), 1:649; “Rhaetian Confession (1552),” in Reformed Confessions, 1:671–72; “Consensus Genevensis: Calvin on Eternal Predestination (1552),” 1:775, 776; “The French Confession (1559),” 2:143; “Lattanzio Ragnoni’s Formulario (1559),” 2:164–65; “The Waldensian Confession (1560),” 2:220; “Theodore Beza’s Confession (1560),” 2:242, 244–45; “The Belgic Confession (1561),” 2:431; “The Hungarian Confessio Catholica (1562),” 2:481–82; “The Confession of Tarcal (1562) and Torda (1563),” 2:654; “The Second Helvetic Confession (1566),” 2:821; “Documents of the Debrecen Synod (1567),” 3:19; “The Confession of La Rochelle (1571),” 3:309; “The Bohemian Confession (1575/1609),” 3:409; “The Bremen Consensus (1595),” 3:671; “The Confession of John Sigismund (1614),” 4:85–86; “The Irish Articles (1615),” 4:94–95; “The Canons of Dort (1618–1619),” 4:125, 151–52; “The Confession of Cyril Lukaris (1629/1631),” 4:157; “The Colloquy of Thorn (1645),” 4:210, 211; “The Westminster Confession of Faith (1646),” 4:238, 240; “The London Confession (1646),” 4:274; “Waldensian Confession (1655),” trans. James T. Dennison Jr., 4:438, 443–44; “The Savoy Declaration (1658),” 4:462, 464; “Waldensian Confession (1662),” trans. Andrea Ferrari, 4:501, 515; “The London Baptist Confession (1677),” 4:536, 539.

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March 25, 2025

The Reformed(ish) Confessions Explicitly Rejecting God as the Author of Sin

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