| CHAPTER I. OF THE HOLY SCRIPTURE | CAP. I. 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;1 yet are they not sufficient to give that knowledge of God, and of his will, which is necessary unto salvation;2 therefore it pleased the Lord, at sundry times, and in divers manners, to reveal himself, and to declare that his will unto his Church;3 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 of Satan and of the world, to commit the same wholly unto writing;4 which maketh the holy Scripture to be most necessary;5 those former ways of God's revealing his will unto his people being now ceased.6 | Quanquam
naturæ lumen,
operaque Dei cum Creationis tum Providentiæ, bonitatem ejus,
sapientiam, potentiamque eo usque manifestant, ut homines vel inde
reddantur inexcusabiles:1 eam tamen Dei,
voluntatisque divinæ cognitionem, quæ porro est ad
salutem necessaria, nequeunt nobis ingenerare.2
Quocirca Domino complacitum est, variis quidem modis vicibusque
Ecclesiæ suæ semetipsum revelare, suamque hanc
voluntatem
patefacere;3 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 Satanæque, præsidio foret ac solatio
destituta.4 Unde factum est, ut, postquam
pristini illi modi, quibus olim populo suo Deus voluntatem suam
revelabat, jam desiverint,6 Scriptura Sacra sit
maxime necessaria.5 |
| 1.
Rom. ii. 14,
15; i. 19, 20; Psa. xix. 1–3; Rom. i. 32; ii. 1. 2. 1 Cor. i. 21; ii. 13, 14. 3. Hebrews 1:1. 4. Prov. xxii. 19–21; Luke i. 3, 4; Rom. xv. 4; Matt. iv. 4, 7, 10; Isa. viii. 19, 20. 5. 2 Tim. iii. 15; 2 Pet. i. 19. 6. Heb. i. 1, 2. |
|
| 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: |
Sacræ
Scripturæ, nomine, seu Verbi Dei scripti continentur hodie
omnes illi libri tam Veteris quam Novi Instrumenti,1
nempe quorum inferius subsequuntur nomina. |
| Of the Old Testament | Veteris Testamenti |
| Genesis Exodus Leviticus Numbers Deuteronomy Joshua Judges Ruth I. Samuel II. Samuel I. Kings II. Kings I. Chronicles II. Chronicles Ezra Nehemiah Esther Job Psalms Proverbs Ecclesiastes The Song of Songs Isaiah Jeremiah Lamentations Ezekiel Daniel Hosea Joel Amos Obadiah Jonah Micah Nahum Habakkuk Zephaniah Haggai Zechariah Malachi |
Genesis
Exodus Leviticus Numberi Deuteronomium Josua Judices Ruth Samuelis 1. Samuelis 2. Regum 1. Regum 2. Chronicorum 1. Chronicorum 2. Ezra Nehemias Esther Job Psalmi Proverbia Ecclesiastes Canticum Canticorum
Isaias Jeremias Lamentationes Ezechiel Daniel Hosea Joel Amos Obadias Jonas Micheas Nahum Habucuc Zephanias Haggæus Zacharias Malachias |
| Of the New Testament | Novi autem |
|
The Gospels
according to
Matthew Mark Luke John The Acts of the Apostles Paul's Epistles to the Romans Corinthians I. Corinthians II. Galatians Ephesians Philippians Colossians Thessalonians I. Thessalonians II. To Timothy I. To Timothy II. To Titus
To Philemon The Epistle to the Hebrews The Epistle of James The First and Second Epistles of Peter The First, Second, and Third Epistles of John The Epistle of Jude The Revelation |
Evangelium
secundem Matthæum Marcum Lucam Johannem Acta apostolorum Pauli espistolæ ad Romanos Corintios I. II. Galatas Ephesios Philippenses Collossenses Thessalonicens I. II. Timotheum I. II. Titum Philemonem Epist. ad Hebræos Jacobi Epistola Petri Epist. I. II. Johan. Epist. I. II. III. Judæ Epistola Apocalypsis |
| All which are given by inspiration of God, to be the rule of faith and life.2 | Qui omnes divina inspiratione dati sunt in Fidei vitæque regulam.2 |
| 1. So the Cambridge eds. of
1656 and 1659. The Edinb. ed. reads Testamenti. 2. Luke xvi. 29, 31; Eph. ii. 20; Rev. xxii. 18, 19; 2 Tim. iii. 16. |
|
| 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.1 |
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.1 |
| 1. Luke xxiv. 27, 44; Rom. iii. 2; 2 Pet. i. 21. | |
| 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.1 |
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.1 |
| 1. 2 Pet. i. 19, 21; 2 Tim. iii. 16; 1 John v. 9; 1 Thess. ii. 13. | |
| V. | |
| We may be moved and induced by the testimony of the Church to an high and reverent esteem of1 the holy Scripture;2 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.3 | Testimonium Ecclesiæ efficere quidem potest ut de Scriptura sacra quam honorifice sentiamus;2 materies insuper ejus coelestis, doctrinæ vis et efficacia, styli majestas, partium omnium consensus, totiusque scopus (ut Deo nempe omnis gloria tribuatur), plena denique quam exhibet unicæ ad salutem viæ commonstratio, præter alias ejus virtutes incomparabiles, et perfectionem summam, argumenta sunt quibus abunde se Verbum Dei et luculenter probat; nihilominus tamen plena persuasio et certitudo de ejus tam infallibili veritate, quam authoritate divina non aliunde nascitur quam ab interna operatione Spiritus Sancti, per verbum et cum verbo ipso in cordibus nostris testificantis.3 |
| 1. [Am. ed. for.] 2. 1 Tim. iii. 15. 3. 1 John ii. 20, 27; John xvi. 13, 14; 1 Cor. ii. 10–12; Isa. lix. 21. |
|
| 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.1
Nevertheless we acknowledge the inward illumination of the Spirit of
God to be necessary for the saving understanding of such things as are
revealed in the Word;2 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.3 |
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.1 Internam nihilominus illuminationem Spiritus Dei ad salutarem eorum perceptionem, quæ in Verbo Dei revelantur, agnoscimus esse necessariam:2 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.3 |
| 1. 2 Tim. iii.
15–17; Gal. i. 8, 9; 2 Thess. ii. 2. 2. John vi. 45; 1 Cor. ii. 9, 10, 12. 3. 1 Cor. xi. 13, 14; xiv. 26, 40. |
|
| VII. | |
| All things in Scripture are not alike plain in themselves, nor alike clear unto all;1 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.2 | Quæ in
Scriptura continentur non sunt omnia æque aut in se
perspicua, aut omnibus hominibus evidentia,1
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.2 |
| 1. 2 Pet. iii. 16. 2. Psa. cxix. 105, 130. |
|
| 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;1 so as in all controversies of religion the Church is finally to appeal unto them.2 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,3 therefore they are to be translated into the vulgar language of every nation unto which they come,4 that the Word of God dwelling plentifully in all, they may worship him in an acceptable manner,5 and, through patience and comfort of the Scriptures, may have hope.6 | 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.1 Adeo
sane ut ad illa ultimo in omnibus de religione controversiis Ecclesia
debeat appellare.2
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)3 proinde sunt in vulgarem cujusque
Gentis, ad quam pervenerint linguam transferendæ,4
ut omnes, verbo Dei opulenter in ipsis habitante, Deum grato acceptoque
modo colant,5 et per patientiam ac consolationem
Scripturarum spem habeant.6 |
| 1. Matt. v. 18. 2. Isa. viii. 20; Acts xv. 15; John v. 39, 46. 3. John v. 39. 4. 1 Cor. xiv. 6, 9,11, 12, 24, 27, 28. 5. Col. iii. 16. 6. Rom. xv. 4. |
|
| 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 must1 be searched and known by other places that speak more clearly.2 | 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.2 |
| 1. [Am. ed. may.] 2. 2 Pet. i. 20, 21; Acts xv. 15; [Am. John v. 46.] |
|
| 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 be no other but the Holy Spirit speaking in the Scripture.1 | 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 nemur acquiescere, nullus alius esse potest,
præter Spiritum Sanctum in Scriptura pronunciantem.1 |
| 1. Matt. xxii. 29, 31; Eph. ii. 20; Acts xxviii. 25. | |
| CHAPTER II. OF GOD, AND OF THE HOLY TRINITY | CAP. II. DE DEO ET SACRO-SANCTA TRINITATE |
| I. | |
| There is but one only1 living and true God,2 who is infinite in being and perfection,3 a most pure spirit,4 invisible,5 without body, parts,6 or passions,7 immutable,8 immense,9 eternal,10 incomprehensible,11 almighty,12 most wise,13 most holy,14 most free,15 most absolute,16 working all things according to the counsel of his own immutable and most righteous will,17 for his own glory;18 most loving,19 gracious, merciful, longsuffering, abundant in goodness and truth, forgiving iniquity, transgression, and sin;20 the rewarder of them that diligently seek him;21 and withal most just and terrible in his judgments;22 hating all sin,23 and who will by no means clear the guilty.24 | Unus est unicusque,1 vivens ille et verus Deus:2 qui idem est essentia et perfectione infinitus,3 Spiritus purissimus,4 invisibilis,5 sine corpore, sine partibus,6 sine passionibus,7 immutabilis,8 immensus,9 æternus,10 incomprehensibilis,11 omnipotens,12 summe sapiens,13 summe sanctus,14 liberrimus,15 maxime absolutus;16 operans omnia secundum consilium immutabilis suæ ac justissimæ voluntatis,17 ad suam ipsius gloriam;18 idemque summa benignitate,19 gratia, misericordia, et longanimitate; bonitate abundans et veritate; condonans iniquitatem, transgressionem et peccatum;20 studiose quærentium ipsum remunerator;21 sed et in judiciis suis justissimus idem ac tremendus maxime;22 peccatum omne perosus,23 et qui sontem nullo unquam absolvet modo.24 |
|
1. Deut. vi. 4; 1
Cor. viii. 4, 6. 2. 1 Thess. i. 9; Jer. x. 10. 3. Job xi. 7, 8, 9; xxvi. 14. 4. John iv. 24. 5. 1 Tim. i. 17. 6. Deut. iv. 15, 16; John iv. 24; Luke xxiv. 39. 7. Acts xiv. 11, 15. 8. James i. 17; Mal. iii. 6. 9. 1 Kings viii. 27; Jer. xxiii. 23, 24. 10. Psa. xc. 2; 1 Tim. i. 17. 11. Psa. cxlv. 3. 12. Gen. xvii. 1; Rev. iv. 8. 13. Rom. xvi. 27. 14. Isa. vi. 3; Rev. iv. 8. 15. Psa. cxv. 3. 16. Exod. iii. 14. 17. Eph. i. 11. 18. Prov. xvi. 4; Rom. xi. 36; [Am. ed. Rev. iv. 11]. 19. 1 John iv. 8, 16. 20. Exod. xxxiv. 6, 7. 21. Heb. xi. 6. 22. Neh. ix. 32, 33. 23. Psa. v. 5, 6. 24. Nahum i. 2, 3; Exod. xxxiv. 7. |
|
| II. | |
| God hath all life,1 glory,2 goodness,3 blessedness,4 in and of himself; and is alone in and unto himself allsufficient, not standing in need of any creatures which he hath made,5 nor deriving any glory from them,6 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;7 and hath most sovereign dominion over them, to do by them, for them, or upon them whatsoever himself pleaseth.8 In his sight all things are open and manifest;9 his knowledge is infinite, infallible, and independent upon the creature;10 so as nothing is to him contingent or uncertain.11 He is most holy in all his counsels, in all his works, and in all his commands.12 To him is due from angels and men, and every other creature, whatsoever worship, service, or obedience, he is pleased to require of them.13 | Omnem vitam,1 omnem gloriam,2 bonitatem,3 beatitudinemque4 omnem in sese habet et a seipso Deus; qui solus in se sibique est ad omnia sufficiens; creaturarum, quas ipse condidit, nullius egens,5 nec gloriam ab eis derivans ullam,6 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;7 summumque in ea dominium habet, ac per illa, pro illis, in illa pro suo arbitrio quidlibet agendi potestatem.8 In conspectu ejus aperta sunt omnia ac manifesta;9 scientia ejus infinita est, infallibilis, atque a creatura independens,10 adeo ut illi contingens incertumve nihil sit;11 in omnibus ejus consiliis, operibus et mandatis est sanctissimus.12 Quicquid cultus, quicquid officii, quicquid obsequii ab Angelis illi, ab hominibus, aut a quavis creatura exigere placet, id illi omne jure optimo debetur.13 |
| 1. John v. 26. 2. Acts vii. 2. 3. Psa. cxix. 68. 4. 1 Tim. vi. 15; Rom. ix. 5. 5. Acts xvii. 24, 25. 6. Job xxii. 2, 23. 7. Rom. xi. 36. 8. Rev. iv. 11; 1 Tim. vi. 15; Dan. iv. 25, 35. 9. Heb. iv. 13. 10. Rom. xi. 33, 34; Psa. cxlvii. 5. 11. Acts 15:18; Ezeck. xi. 5. 12. 956 Psa. cxlv. 17; Rom. vii. 12. 969 Psa. cxlv. 17; Rom. vii. 12. 13. Rev. v. 12–14. |
|
| III. | |
| In the unity of the Godhead head there be three persons, of one substance, power, and eternity: God the Father, God Son, and God the Holy Ghost.1 The Father is of none, neither begotten nor proceeding; the Son is eternally begotten of the Father;2 the Holy Ghost eternally proceeding from the Father and the Son.3 | In Deitatis unitate personæ tres sunt unius ejusdemque essentiæ, potential ac æternitatis; Deus Pater, Deus Filius, ac Deus Spiritus Sanctus.1 Pater quidem a nullo est, nec genitus nempe nec procedens: Filius autem a Patre est æterne genitus:2 Spiritus autem Sanctus æterne procedens a Patre Filioque.3 |
| 1. 1 John v. 7;
Matt. iii. 16, 17; xxviii. 19; 2 Cor. xiii. 14.
2. John i. 14, 18. 3. John xv. 26; Gal. iv. 6. |
|
| CHAPTER III. OF GOD'S ETERNAL DECREE | CAP. III. 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;1 yet so as thereby neither is God the author of sin,2 nor is violence offered to the will of the creatures, nor is the liberty or contingency of second causes taken away, but rather established.3 | Deus, e sapientissimo sanctissimoque consilio voluntatis suæ, libere ac immutabiliter, quicquid unquam evenit, ab omni æterno ordinavit;1 ita tamen, id inde nec author peccati evadat Deus,2 nec voluntati creaturarum sit vis illata, neque libertas aut contingentia causarum secundarum ablata sit, verum potius stabilita.3 |
|
1. Eph. i. 11; Rom. xi. 33; Heb. vi. 17; Rom. ix. 15,18.
2. James i. 13,17; 1 John i. 5; [Am. ed. Eccl. vii. 29]. 3. Acts ii. 23; Matt. xvii. 12; Acts iv. 27, 28; John xix. 11; Prov. xvi. 33. |
|
| II. | |
| Although God knows whatsoever may or can come to pass upon all supposed conditions,1 yet hath he not decreed any thing because he foresaw it as future, or as that which would come to pass upon such conditions.2 | Quamvis omnia cognoscat Deus, quæ suppositis quibusvis conditionibus sunt eventu possibilia;1 non tamen ideo quicquam decrevit quoniam illud præviderat aut futurum, aut positis talibus conditionibus eventurum.2 |
| 1. Acts xv. 18; 1
Sam. xxiii. 11, 12; Matt. xi. 21, 23.
2. Rom. ix. 11,13,16,18. |
|
| III. | |
| By the decree of God, for the manifestation of his glory, some men and angels1 are predestinated unto everlasting life, and others foreordained to everlasting death.2 | Deus, quo gloriam suam manifestaret, nonnullos hominum ac Angelorum1 decreto suo ad æternam vitam prædestinavit, alios autem ad mortem æternam præordinavit.2 |
| 1. 1 Tim. v. 21; Matt. xxv.
41. 2. Rom. ix. 22, 23; Eph. i. 5, 6; Prov. xvi. 4. |
|
| 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.1 | Prædestinati illi et præordinati homines Angelique, particulariter sunt ac immutabiliter designati, certusque illorum est ac definitus numerus, adeo ut nec augeri possit nec imminui.1 |
| 1. 2 Tim. ii. 19; John xiii.
18. |
|
| 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,1 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;2 and all to the praise of his glorious grace.3 | 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,1 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;2 quo totum nempe in laudem cederet gloriosæ suæ gratiæ.3 |
| 1. Eph. i. 4, 9, 11; Rom.
viii. 30; 2 Tim. i. 9; 1 Thess. v. 9. 2. Rom. ix. 11, 13, 16; Eph. i, 4, 9. 3. Eph. i. 6, 12. |
|
| 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.1 Wherefore they who are elected, being fallen in Adam, are redeemed by Christ,2 are effectually called unto faith in Christ by his Spirit working in due season; are justified, adopted, sanctified,3 and kept by his power through faith unto salvation.4 Neither are any other redeemed by Christ, effectually called, justified, adopted, sanctified, and saved, but the elect only.5 | Quemadmodum autem Deus electos ad gloriam destinavit, sic omnia etiam quibus illam consequantur media præordinavit, voluntatis suæ proposito æterno simul et liberrimo.1 Quapropter electi, postquam lapsi essent in Adamo, a Christo sunt redempti;2 per Spiritum ejus opportuno tempore operantem, ad fidem in Christum vocantur efficaciter; justificantur, sanctificantur,3 et potentia ipsius per fidem custodiuntur ad salutem.4 Nec alii quivis a Christo redimuntur, vocantur efficaciter justificantur, adoptantur, sanctificantur et salvantur, præter electos solos.5 |
| 1. 1 Pet. i. 2; Eph. i. 4, 5;
ii. 10; 2 Thess. ii. 13. 2. 1 Thess. v. 9, 10; Tit. ii. 14. 3. Rom. viii. 30; Eph. i. 5; 2 Thess. ii. 13. 4. 1 Pet. i. 5. 5. John xvii. 9; Rom. viii. 28 to the end; John vi. 64, 65; viii. 47; x. 26; 1 John ii. 19. |
|
| 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 his glorious justice.1 | 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.1 |
| 1. Matt. xi. 25, 26; Rom. ix.
17, 18, 21, 22; 2 Tim. ii. 19, 20; Jude 4; 1 Pet. ii. 8. |
|
| VIII. | |
| The doctrine of this high mystery of predestination is to be handled with special prudence and care,1 that men attending the will of God revealed in his Word, and yielding obedience thereunto, may, from the certainty their effectual vocation, be assured of their eternal election.2 So shall this doctrine afford matter of praise, reverence,and admiration of God;3 and of humility, diligence, and abundant consolation to all that sincerely obey the gospel.4 | Doctrina de sublimi hoc prædestinationis mysterio non sine summa cura et prudentia tractari debet,1 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.2 Ita demum suppeditabit hæc doctrina laudandi, reverendi, admirandique Deum argumentum,3 quin etiam humilitatis, diligentiæ et consolationis copiosæ omnibus sincere obedientibus evangelio.4 |
| 1. Rom. ix. 20; xi. 33; Deut.
xxix. 29. 2. 2 Pet. i. 10. 3. Eph. i. 6; Rom. xi. 33. 4. Rom. xi. 5, 6, 20; 2 Pet. i. 10; Rom. viii. 33; Luke x. 20. |
|
| CHAPTER IV. OF CREATION | CAP. IV. DE CREATIONE |
| I. | |
| It pleased God the Father, Son, and Holy Ghost,1 for the manifestation of the glory of his eternal power, wisdom, and goodness,2 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.3 | Deo, Patri, Filio et Spiritui sancto, complacitum est,1 quo æternæ suæ cum potentiæ tum sapientiæ bonitatisque gloriam manifestaret,2 mundum hunc, et quæ in eo continentur universa tam visibilla quam invisibilia, in principio intra sex dierum spatium creare, seu ex nihilo condere, atque omnia quidem bona valde.3 |
| 1. Heb. i. 2; John i. 2, 3;
Gen. i. 2; Job xxvi. 13; xxxiii. 4. 2. Rom. i. 20; Jer. x. 12; Psa. civ. 24; xxxiii. 5, 6. 3. Gen. ch. i.; Heb. xi. 3; Col. i. 16; Acts xvii. 24. |
|
| II. | |
| After God had made all other creatures, he created man, male and female,1 with reasonable and immortal souls,2 endued with knowledge, righteousness, and true holiness, after his own image,3 having the law of God written in their hearts,4 and power to fulfill it;5 and yet under a possibility of transgressing, being left to the liberty of their own will, which was subject unto change.6 Beside this law written in their hearts, they received a command not to eat of the tree of the knowledge of good and evil; which while they kept they were happy in their communion with God,7 and had dominion over the creatures.8 | Postquam omnes alias creaturas condidisset Deus, creavit hominem marem et foeminam,1 animabus inditis rationalibus ac immortalibus,2 imbutos cognitione, justitia, veraque sanctitate, ad suam ipsius imaginem,3 habentes in cordibus suis inscriptam Divinam legem,4 simul et eandem implendi vires;5 non tamen sine quadam violandi possibilitate; libertati siquidem permissi erant voluntatis suæ haud immutabilis.6 Præter autem hanc in cordibus eorum inscriptam legem de non comedendo ex arbore scientiæ boni malique mandatum insuper acceperunt; quod certe quam diu observabant, communione Dei beati erant,7 dominiumque habebant in creaturas.8 |
| 1. Gen. i. 27. 2. Gen. ii. 7; Eccles. xii. 7; Luke xxiii. 43; Matt. x. 28. 3. Gen. i. 26; Col. iii. 10; Eph. iv. 24. 4. Rom. ii. 14, 15. 5. Eccles. vii. 29. 6. Gen. iii. 6; Eccles. vii. 29. 7. Gen. ii. 27; iii. 8–11, 23. 8. Gen. i. 26, 28; [Am. ed. Psa. viii. 6–8]. |
|
| CHAPTER V. OF PROVIDENCE | CAP. V. DE PROVIDENTIA |
| I. | |
| God, the great Creator of all things, doth uphold,1 direct, dispose, and govern all creatures, actions, and things,2 from the greatest even to the least,3 by his most wise and holy providence,4 according to his infallible foreknowledge5 and the free and immutable counsel of his own will,6 to the praise of the glory of his wisdom, power, justice, goodness, and mercy.7 | Magnus ille rerum omnium creator Deus sapientissima sua et sanctissima simul providentia1 creaturas, actiones, resque2 a maximis usque ad minimas3 universas sustentat,4 dirigit, ordinat, gubernatque secundum infallibilem suam præscientiam,5 et voluntatis suæ consilium liberum ac immutabile,6 ad laudem gloriæ sapientiæ suæ, potentiæ, justitiæ, bonitatis, ac misericordiæ.7 |
| 1. Heb. i. 3. 2. Dan. iv. 34, 35; Psa. cxxxv. 6; Acts xvii. 25, 26, 28; Job, chaps. xxxviii. xxxix. xl. xli. 3. Matt. x. 29–31; [Am. ed. Matt. vi. 26, 30]. 4. Prov. xv. 3; [Am. ed. 2 Chron. xvi. 9]; Psa. civ. 24; cxlv. 17. 5. Acts xv. 18; Psa. xciv. 8–11. 6. Eph. i. 11; Psa. xxxiii. 10, 11. 7. Isa. lxiii. 14; Eph. iii. 10; Rom. ix. 17; Gen. xlv. 7; Psa. cxlv. 7. |
|
| II. | |
| Although in relation to the foreknowledge and decree of God, the first cause, all things come to pass immutably and infallibly,1 yet by the same providence he ordereth them to fall out, according to the nature of second causes, either necessarily, freely, or contingently.2 | Quamvis respectu præscientiæ ac decreti Dei (causæ primæ) omnia immutabiliter atque infallibiliter eveniant,1 per eandem tamen ille providentiam eadem ordinat evenire necessario, libere, aut contingenter, pro natura causarum secundarum.2 |
| 1. Acts ii. 23. 2. Gen. viii. 22; Jer. xxxi. 35; Exod. xxi. 13; Deut. xix. 5; 1 Kings xxii. 28, 34; Isa. x. 6, 7. |
|
| III. | |
| God, in his ordinary providence, maketh use of means,1 yet is free to work without,2 above,3 and against them, at his pleasure.4 | Deus in providentia sua ordinaria mediis utitur,1 iis tamen non astringitur, quo minus absque eis,2 supra3 aut etiam contra ea pro arbitrio suo operetur.4 |
| 1. Acts xxvii. 31, 44; Isa.
lv. 10, 11; Hos. ii. 21, 22. 2. Hos. i. 7; Matt. iv. 4; Job xxxiv. 10. 3. Rom. iv. 19–21. 4. 2 Kings vi. 6; Dan. iii. 27. |
|
| 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,1 and that not by a bare permission,2 but such as hath joined with it a most wise and powerful bounding,3 and otherwise ordering and governing of them, in a manifold dispensation, to his own holy ends;4 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.5 | 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;1 neque id quidem permissione nuda,2 verum cui conjuncta est sapientissima potentissimaque eorum limitatio,3 ac aliusmodi ad sanctos sibi propositos fines dispensatione multiplici ordinatio et gubernatio;4 ita tamen ut omnis eorum vitiositas a sola proveniat creatura, a Deo neutiquam, qui sanctissimus quum sit justissimusque neque est, nec esse quidem potest peccati autor aut approbator.5 |
| 1. Rom. xi. 32–34;
2 Sam. xxiv. 1; 1 Chron. xxi. 1; 1 Kings xxii.
22, 23; 1 Chron. x. 4, 13, 14; 2 Sam. xvi. 10; Acts ii. 23; iv. 27,28. 2. Acts xiv. 16. 3. Psa. lxxvi. 10; 2 Kings xix. 28. 4. Gen. l. 20; Isa. x. 6, 7, 12. 5. 1 James i. 13, 14, 17; 1 John. ii. 16; Psa. l. 21. |
|
| 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;1 and to raise them to a more close and constant dependence for their support unto2 himself, and to make them more watchful against all future occasions of sin, and for sundry other just and holy ends.3 | 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;1 quoque eos excitet ad strictam magis et constantem a seipso proferendis suppetiis dependentiam; Quo denique adversus onmes occasiones peccati de futuro reddat cautiores. Sed et ob alios etiam varios fines, justos sanctosque sibi propositos.3 |
| 1. 2 Chron. xxxii. 25, 26,
31; 2 Sam. xxiv. 1. 2. [Am. ed. upon.] 3. 2 Cor. xii. 7–9; Psa. lxxiii. throughout; lxxvii. 1–10, 12; Mark xiv. 66 to the end; John xxi. 15–17. |
|
| VI. | |
| As for those wicked and ungodly men whom God, as a righteous judge, for former sins, doth blind and harden,1 from them he not only withholdeth his grace, whereby they might have been enlightened in their understandings and wrought upon in their hearts,2 but sometimes also withdraweth the gifts which they had,3 and exposeth them to such objects as their corruption makes occasion of sin;4 and withal, gives them over to their own lusts, the temptations of the world, and the power of Satan;5 whereby it comes to pass that they harden themselves, even under those means which God useth for the softening of others.6 | Quod scelestos illos spectat impiosque homines, quos Deus, ut justus judex, ob peccata præcedentia excæcat induratque;1 eis ille non solum gratiam suam non impertit, qua ipsis cum illuminari intellectus, tum affici corda potuissent;2 sed interdum subtrahit eis quibus imbuti erant dona,3 et ipsos exponit illiusmodi objectis, unde corruptio eorum arripit sibi peccandi occasiones;4 simulque tradit eos suis ipsorum concupiscentiis et tentationibus mundi, et potestati Satanæ;5 ex quo fit ut seipsos ipsi indurent, et quidem sub iisdem mediis quibus utitur Deus ad alios emolliendos.6 |
| 1. Rom. i. 24, 26, 28; xi. 7,
8. 2. Deut. xxix. 4. 3. Matt. xiii. 12; xxv. 29. 4. Deut. ii. 30; 2 Kings viii. 12, 13. 5. Psa. lxxxi. 11, 12; 2 Thess. ii. 10–12. 6. Exod. vii. 3; viii. 15, 32; 2 Cor. ii. 15, 16; Isa. viii. 14; 1 Pet. ii. 7, 8; Isa. vi. 9, 10; Acts xxviii. 26, 27. |
|
| 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.1 | Providentia Dei sicut ad omnes creaturas universali modo se extendit; ita modo plane peculiari Ecclesiæ suæ curam gerit, ac in ejus bonum disponit universa.1 |
| 1. 1 Tim. iv. 10; Amos ix. 8, 9; Rom. viii 28; Isa. xliii. 3–5,14. | |
| CHAPTER VI. OF THE FALL OF MAN, OF SIN, AND OF THE PUNISHMENT THEREOF | CAP. VI. 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.1 This their sin God was pleased, according to his wise and holy counsel, to permit, having purposed to order it to his own glory.2 | Primi parentes, Satanæ subtilitate ac tentatione seducti, fructus vetiti esu peccaverunt.1 Hoc eorum peccatum secundum sapiens suum sanctumque consilium Deo placuit permittere, non sine proposito illud ad suam ipsius gloriam ordinandi.2 |
| 1. Gen. iii. 13; 2 Cor. xi.
3.
2. Rom. xi. 32. |
|
| II. | |
| By this sin they fell from their original righteousness and communion with God,1 and so became dead in sin,2 and wholly defiled in all the faculties and parts of soul and body.3 | Hoc illi peccato, justitia sua originali et communione cum Deo exciderunt;1 itaque facti sunt in peccato mortui,2 atque in omnibus facultatibus ac partibus animæ corporisque penitus contaminati.3 |
| 1. Gen. iii. 6–8;
Eccles. vii. 29; Rom. iii. 23. 2. Gen. ii. 17; Eph. ii. 1; [Am. ed. Rom. v. 12]. 3. Tit. i. 15; Gen. vi. 5; Jer. xvii. 9; Rom. iii. 10–19. |
|
| III. | |
| They being the root of all mankind,1 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.2 | Quumque illi fuerint radix totius humani1 generis, hujusce peccati reatus fuit imputatus, eademque in peccato mors ac natura corrupta propagata, omnibus illorum posteris, quotquot ab iis ordinaria quidem generatione procreantur.2 |
| 1. Gen. i. 27, 28; ii. 16,
17; Acts xvii. 26; Rom. v. 12, 15–19; 1 Cor. xv. 21, 22, 45,
49. 2. Psa. li. 5; Gen. v. 3; Job xiv. 4; xv. 14. |
|
| IV. | |
| From this original corruption, whereby we are utterly indisposed, disabled, and made opposite to all good,1 and wholly inclined to all evil,2 do proceed all actual transgressions.3 | Ab hac originali labe (qua ad omne bonum facti sumus inhabiles prorsus ac impotentes, eique plane oppositi,1 ad malum autem omne proclives penitus)2 proveniunt omnia peccata actualia.3 |
| 1. Rom. v. 6; vii. 18; viii.
7; Col. i. 21; [Am. ed. John iii. 6]. 2. Gen. vi. 5; viii. 21; Rom. iii. 10–12. 3. James i. 14, 15; Eph. ii. 2, 3; Matt. xv. 19. |
|
| V. | |
| This corruption of nature, during this life, doth remain in those that are regenerated;1 and although it be through Christ pardoned and mortified, yet both itself and all the motions thereof are truly and properly sin.2 | Hæc naturæ corruptio durante hac vita manet etiam in regenitis;1 et quamvis per Christum et condonata sit et mortificata; nihilo minus tam ipsa, quam ejus motus universi vere sunt ac proprie peccata.2 |
| 1. 1 John i. 8, 10; Rom. vii.
14, 17, 18, 23; James iii. 2; Prov. xx. 9; Eccles. vii. 20. 2. Rom. vii. 5, 7, 8, 25; Gal. v. 17. |
|
| VI. | |
| Every sin, both original and actual, being a transgression of the righteous law of God, and contrary thereunto,1 doth, in its own nature, bring guilt upon the sinner,2 whereby he is bound over to the wrath of God3 and curse of the law,4 and so made subject to death,5 with all miseries spiritual,6 temporal,7 and eternal.8 | Peccatum omne cum originale tum actuale, quum justæ Dei legis transgressio sit eique contraria,1 peccatori suapte natura reatum infert,2 quo ad iram Dei,3 ac maledictionem legis4 subeundam obligatur, adeoque redditur obnoxius morti5 simul et miseriis omnibus spiritualibus,6 temporalibus,7 ac æternis.8 |
| 1. 1 John iii. 4. 2. Rom. ii. 15; iii. 9, 19. 3. Eph. ii. 3. 4. Gal. iii. 10. 5. Rom. vi. 23. 6. Eph. iv. 18. 7. Rom. viii. 20; Lam. iii. 39. 8. Matt. xxv. 41; 2 Thess. i. 9. |
|
| CHAPTER VII. OF GOD'S COVENANT WITH MAN | CAP. VII. 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.1 | Tanta est inter deum et creaturam distantia, ut licet creaturæ rationales obedientiam illi ut creatori suo debeant, nullam tamen fruitionem ejus tanquam suæ beatitudinis ac præmii habere unquam potuissent, ni voluntaria fuisset aliqua ex parte Dei condescentio; quam ipsi exprimere placuit icto foedere.1 |
| 1.
Isa. xl. 13–17; Job ix. 32, 33; 1 Sam. ii. 25; Psa. c. 2, 3;
cxiii. 5, 6; Job xxii. 2, 3; xxxv. 7, 8; Luke xvii. 10; Acts xvii. 24,
25. |
|
| II. | |
| The first covenant made with man was a covenant of works,1 wherein life was promised to Adam, and in him to his posterity,2 upon condition of perfect and personal obedience.3 | Primum foedus cum hominibus initum erat foedus operum,1 quo vita Adamo promissa erat, ejusque in eo posteris,2 sub conditione obedientiæ perfectæ ac personalis.3 |
| 1. Gal. iii. 12;
[Am. ed. Hos. vi. 7; Gen. ii. 16, 17]. 2. Rom. v. 12–20; x. 5. 3. Gen. ii. 17; Gal. iii. 10. |
|
| III. | |
| Man by his fall having made himself incapable of life by that covenant, the Lord was pleased to make a second,1 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,2 and promising to give unto all those that are ordained unto life his Holy Spirit, to make them willing and able to believe.3 | Quum autem homo lapsu suo omnem sibi præstruxisset ad vitam aditum per illud foedus, complacuit Domino secundum inire,1 quod vulgo dicimus Foedus Gratiæ; in quo peccatoribus offert gratuito vitam ac salutem per Jesum Christum, fidem in illum ab iis requirens ut salventur;2 promittensque omnibus qui ad vitam ordinantur se spiritum suum sanctum daturum, qui in illis operetur credendi cum voluntatem tum potentiam.3 |
| 1. Gal. iii. 21;
Rom. iii. 20, 21; viii. 3; Gen. iii. 15; Isa. xlii. 6. 2. Mark xvi. 15, 16; John iii. 16; Rom. x. 6, 9; Gal. iii. 11. 3. Ezek. xxxvi. 26, 27; John vi. 44, 45; [Am. ed. v. 37]. |
|
| 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.1 | Hoc foedus Gratiæ in Scriptura sæpe nomine Testamenti indigitatur, respectu nimirum mortis Testatoris Jesu Christi, æternæque illius hæreditatis, quam is una cum omnibus eam spectantibus inibi legabat.1 |
| 1. Heb. ix. 15–17;
vii. 22; Luke xxii. 20; 1 Cor. xi. 25.
|
|
| V. | |
| This covenant was differently administered in the time of the law and in the time of the gospel:1 under the law it was administered by promises, prophecies, sacrifices, circumcision, the paschal lamb, and other types and ordinances delivered to the people of the Jews, all fore-signifying Christ to come,2 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,3 by whom they had full remission of sins and eternal salvation; and is called the Old Testament.4 | Hoc foedus sub Lege atque sub Evangelio administratum est modo alio atque alio.1 Sub Lege quidem per promissiones, prophetias et sacrificia, per circumcisionem, agnum pascalem, aliosque typos ac instituta populo Judaico tradita, quæ omnia Venturum Christum præsignificabant;2 erantque pro ratione illorum temporum sufficientia, et per operationem spiritus efficacia ad electos instruendum ac ædificandum in fide in promissum Messiam,3 per quem plenum peccatorum remissionem et salutem æternam sunt consecuti; diciturque Vetus Testamentum.4 |
| 1. 2 Cor. iii. 6–9. 2. Heb., chaps. viii. ix. x.; Rom. iv. 11; Col. ii. 11,12; 1 Cor. v. 7; [Am. ed. Col. ii. 17]. 3. 1 Cor. x. 1–4; Heb. xi. 13; John viii. 56. 4. Gal. iii. 7–9, 14. |
|
| VI. | |
| Under the gospel, when Christ the substance1 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;2 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,3 to all nations, both Jews and Gentiles;4 and is called the New Testament.5 There are not, therefore, two covenants of grace differing in substance, but one and the same under various dispensations.6 | Sub evangelio autem, exhibito jam Christo, substantia1 scilicet ac antitypo, præscriptæ rationes in quibus hoc foedus dispensatur, sunt prædicatio verbi, et administratio sacramentorum, baptismi nempe ac coenæ Dominicæ;2 in quibus quidem utut numero paucioribus, iisque simplicius ac minore cum externa gloria administratis, cum majore tamen plenitudine, evidentia, et efficacia spirituali3 populis cunctis tam Judæis quam Gentibus4 exhibetur; Diciturque Novum Testamentum.5 Non sunt ergo duo foedera gratiæ, re atque natura discrepantia; sed unum idemque, licet non uno modo dispensatum.6 |
| 1. Gal. ii. 17; [Am.
ed. Col. ii. 17]. 2. Matt. xxviii. 19, 20; 1 Cor. xi. 23–25; [Am. ed. 2 Cor. iii. 7–11]. 3. Heb. xii. 22–28; Jer. xxxi. 33, 34. 4. Matt. xxviii. 19; Eph. ii. 15–19. 5. Luke xxii. 20; [Am. ed. Heb. viii. 7–9]. 6. Gal. iii. 14, 16; Acts xv. 11; Rom. iii. 21–23, 30; Psa. xxxii. 1; Rom. iv. 3, 6, 16, 17, 23, 24; Heb. xiii. 8. |
|
| CHAPTER VIII. OF CHRIST THE MEDIATOR | CAP. VIII. 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,1 the Prophet,2 Priest,3 and King;4 the Head and Saviour of his Church,5 the Heir of all things,6 and Judge of the world;7 whom he did, from all eternity, give a people to be his seed,8 and to be by him in time redeemed, called, justified, sanctified, and glorified.9 | Complacitum est Deo Filium ejus unigenitum Dominum Jesum in æterno suo proposito eligere atque ordinare ut Mediator esset inter Deum et hominem,1 Propheta,2 Sacerdos,3 et Rex,4 caput idem et salvator Ecclesiæ suæ;5 rerum omnium hæres,6 Mundique Judex;7 cui ab æterno populum dedit futurum illi in semen,8 ac per illum stato tempore redimendum, vocandum, justificandum, sanctificandum ac glorificandum.9 |
|
1. 1 Isa. xlii. 1; 1 Pet. i. 19, 20; John iii. 16; 2 Tim. ii. 5. 2. Acts iii. 22; [Am. ed. Deut. xviii. 15]. 3. Heb. v. 5, 6. 4. Psa. ii. 6; Luke i. 33. 5. Eph. v. 23. 6. Heb. i. 2. 7. Acts xvii. 31. 8. John xvii. 6; Psa. xxii. 30; Isa. liii. 10. 9. 1 Tim. ii. 6; Isa. lv. 4, 5; 1 Cor. i. 30. |
|
| 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, take upon him man's nature,1 with all the essential properties and common infirmities thereof, yet without sin:2 being conceived by the power of the Holy Ghost in the womb of the Virgin Mary, of her substance.3 So that two whole, perfect, and distinct natures, the Godhead and the manhood, were inseparably joined together in one person, without conversion, composition, or confusion.4 Which person is very God and very man, yet one Christ, the only mediator between God and man.5 | 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,1 una cum omnibus ejus proprietatibus essentialibus, communibusque infirmitatibus, immunem tamen a peccato,2 conceptus scilicet in utero eque substantia Mariæ Virginis,3 virtute Spiritus Sancti. Adeo sane ut naturæ duæ, integræ, perfectæ, distinctæque Deitas ac humanitas in una eademque persona indissolubili nexu conjunctæ fuerint, sine conversione, compositione, aut confusione.4 Quæ quidem persona vere Deus est ac vere homo, unus tamen Christus, unicus inter Deum et hominem Mediator.5 |
| 1. John i. 1, 14; 1 John v.
20; Phil. ii. 6; Gal. iv. 4. 2. Heb. ii. 14, 16, 17; iv. 15. 3. Luke i. 27, 31, 35; Gal. iv. 4. 4. Luke i. 35; Col. ii. 9; Rom. ix. 5; 1 Pet. iii. 18; 1 Tim. iii. 16. 5. Rom. i. 3, 4; 1 Tim. ii. 5. |
|
| III. | |
| The Lord Jesus, in his human nature thus united to the divine, was sanctified and anointed with the Holy Spirit above measure;1 having in him all the treasures of wisdom and knowledge,2 in whom it pleased the Father that all fullness should dwell;3 to the end that, being holy, harmless, undefiled, and full of grace and truth,4 he might be thoroughly furnished to execute the office of a mediator and surety.5 Which office he took not unto himself, but was thereunto called by his Father,6 who put all power and judgment into his hand, and gave him commandment to execute the same.7 | Dominus Jesus in humana sua natura divinæ hunc modum conjuncta sanctificatus est, ac Spiritu sancto supra mensuram unctus,1 in se habens omnes sapientiæ notitiæqum thesauros;2 in quo Patri visum est ut omnis plenitudo inhabitaret,3 atque eo quidem fine ut sanctus, innocuus, intaminatus, plenusque gratiæ ac veritatis existens,4 ad Mediatoris Vadisque munus exequendum perfecte esset instructus.5 Quod ille officium non arripuit sibi, verum a Patre erat ad id vocatus,6 qui omnem ei potestatem ac judicium in manus dedit, und cum mandato exercendi.7 |
| 1. Psa. xlv. 7; John iii. 34. 2. Col. ii. 3. 3. Col. i. 19. 4. Heb. vii. 26; John i. 14. 5. Acts x. 38; Heb. xii. 24; vii. 22. 6. Heb. v. 4, 5. 7. John v. 22, 27; Matt. xxviii. 18; Acts ii. 36. |
|
| IV. | |
| This office the Lord Jesus did most willingly undertake,1 which, that he might discharge, he was made under the law,2 and did perfectly fulfill it;3 endured most grievous torments immediately in his soul,4 and most painful sufferings in his body;5 was crucified, and died;6 was buried, and remained under the power of death, yet saw no corruption.7 On the third day he arose from the dead,8 with the same body in which he suffered;9 with which also he ascended into heaven, and there sitteth at the right hand of his Father,10 making intercession;11 and shall return to judge men and angels at the end of the world.12 | Hoc munus promtissima voluntate in se suscepit Dominus Jesus,1 quod ut expleret factus est sub Lege,2 eam perfecte implevit,3 immediate in anima,4 sua gravissimos subiit cruciatus, in corpore5 vero perpessiones quam maxime dolorificas; crucifixus est, ac mortuus;6 sepultus est, mansitque sub mortis potestate; nec tamen ullam vidit corruptionem.7 Tertio die surrexit a mortuis,8 cum eodem in quo passus fuerat corpore,9 cum quo etiam ascendit in coelum, ibique sedens ad dextram Patris10 intercedit,11 rediturus inde in consummatione mundi, ad homines angelosque judicandum.12 |
| 1. Psa. xl. 7, 8; Heb. x.
5–10; John x. 18; Phil. ii. 8. 2. Gal. iv. 4. 3. Matt. iii. 15; v. 17. 4. Matt. xxvi. 37, 38; Luke xxii. 44; Matt. xxvii. 46. 5. Matt., chaps. xxvi. xxvii. 6. Phil. ii. 8. 7. Acts ii. 23, 24, 27; xiii. 37; Rom. vi. 9. 8. 1 Cor. xv. 3, 4. 9. John xx. 25, 27. 10. Mark xvi. 19. 11. Rom. viii. 34; Heb. ix. 24; vii. 25. 12. Rom. xiv. 9, 10; Acts i. 11; x. 42; Matt. xiii. 40–42; Jude 6; 2 Pet. ii. 4. |
|
| 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,1 and purchased not only reconciliation, but an everlasting inheritance in the kingdom of heaven, for all those whom the Father hath given unto him.2 | Dominus Jesus obedientia sua perfecta, suique ipsius sacrificio; quod per æternum Spiritum Deo semel obtulit, justitiæ Patris plene satisfecit,1 ac omnibus ei a Patre datis non modo reconciliationem; verum etiam æternam hæreditatem in regno coelorum acquisivit.2 |
| 1. Rom. v. 19; Heb. ix. 14,
16; x. 14; Eph. v. 2; Rom. iii. 25, 26. 2. Dan. ix. 24, 26; Col. i. 19, 20; Eph. i. 11, 14; John xvii. 2; Heb. ix. 12, 15. |
|
| 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, 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.1 | 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, 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.1 |
| 1. Gal. iv. 4, 5; Gen. iii.
15; Rev. xiii. 8; Heb. xiii. 8. |
|
| VII. | |
| Christ, in the work of mediation, acteth according to both natures; by each nature doing that which is proper to itself;1 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.2 | Christus in opere Mediatorio agit secundum utramque naturam, id agens per utramvis, quod eidem proprium est,1 nonnunquam tamen fit propter personæ unitatem ut quod uni naturæ proprium est, personæ ab altera natura denominatæ in Scriptura tribuatur.2 |
| 1. Heb. ix. 14; 1 Pet. iii.
18. 2. Acts xx. 28; John iii. 13; 1 John iii. 16. |
|
| VIII. | |
| To all those for whom Christ hath purchased redemption he doth certainly and effectually apply and communicate the same;1 making intercession for them,2 and revealing unto them, in and by the Word, the mysteries of salvation;3 effectually persuading them by his Spirit to believe and obey; and governing their hearts by his Word and Spirit;4 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.5 | Pro quibus Christus redemptionem acquisivit, iis omnibus certo quidem ac efficaciter eam applicat impertitque,1 pro eis intercedens,2 eisque in verbo et per verbum revelans mysterium salutis,3 per Spiritum suum eis ut credere velint ac obedire persuadens efficaciter,4 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.5 |
| 1. John vi. 37, 39; x. 15, 16. 2. 1 John ii. 1, 2; Rom. viii. 34. 3. John xv. 13, 15; Eph. i. 7–9; John xvii. 6. 4. John xiv. 16; Heb. xii. 2; 2 Cor. iv. 13; Rom. viii. 9, 14; xv. 18, 19; John xvii. 17. 5. Psa. cx. 1; 1 Cor. xv. 25, 26; Mal. iv. 2, 3; Col. ii. 15. |
|
| CHAPTER IX. OF FREE WILL | CAP. IX. DE LIBERO ARBITRIO |
| I. | |
| God hath endued the will of man with that natural liberty, that1 is neither forced nor by any absolute necessity of nature determined to good or evil.2 | Eam humanæ voluntati naturalem Deus indidit libertatem, ut nec cogatur unquam, neque absoluta ulla naturæ necessitate ad bonum aut malum determinetur.2 |
| 1. [Am. ed. inserts it.] 2. Matt. xvii. 12; James i. 14; Deut. xxx. 19; [Am. ed. John v. 40]. |
|
| 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.2 | Homo in statu innocentiæ libertatem habuit ac potentiam, quod bonum erat Deoque gratum volendi agendique;1 mutabiliter tamen, ita ut illa potuerit excidere.2 |
|
1. Eccles. vii. 29; Gen. i. 26. 2. Gen. ii. 16, 17; iii. 6. |
|
| III. | |
| Man, by his fall into a state of sin, hath wholly lost all ability of will to any spiritual good accompanying salvation;1 so as a natural man, being altogether averse from that good,2 and dead in sin,3 is not able, by his own strength, to convert himself, or to prepare himself thereunto.4 | Homo per lapsum suum in statum peccati, potentiam omnem quam habuerat voluntas ejus ad bonum aliquod spirituals et saluti contiguum amisit penitus;1 adeo sane ut naturalis homo, utpote ab ejusmodi bono abhorrens prorsus,2 ac in peccato mortuus,3 non possit unquam suis ipsius viribus convertere semet, sed ne quidem ad conversionem se vel præparare.4 |
| 1. Rom. v. 6; viii. 7; John
xv. 5. 2. Rom. iii. 10, 12. 3. Eph. ii. 1, 5; Col. ii. 13. 4. John vi. 44, 65; 1 Cor. ii. 14; Eph. ii. 2–5; Titus iii. 3–5. |
|
| IV. | |
| When God converts a sinner, and translates him into the state of grace, he freeth him from his natural bondage under sin,1 and by his grace alone enables him freely to will and to do that which is spiritually good;2 yet so 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.3 | Quandocunque Deus convertit ac in statum gratiæ transfert peccatorem, eundem eximit naturali sua sub peccato servitute,1 solaque gratia sua potentem reddit ad spirituale bonum volendum præstandumque;2 ita tamen ut propter manentem adhuc in eo corruptionem, bonum nec perfecte velit; neque id tantummodo, verum etiam quandoque malum.3 |
| 1. Col. i. 13; John viii. 34,
36. 2. Phil. ii. 13; Rom. vi. 18, 22. 3. Gal. v. 17; Rom. vii. 15, 18, 19, 21, 23. |
|
| V. | |
| The will of man is made perfectly and immutably free to good alone, in the state of glory only.1 | Voluntas humana perfecte ac immutabiliter libera ad bonum solum redditur non nisi in statu gloriæ.1 |
| 1. Eph. iv. 13; Heb. xii. 23; 1 John iii. 2; Jude 24. | |
| CHAPTER X. OF EFFECTUAL CALLING | CAP. X. 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,1 by his Word and Spirit,2 out of that state of sin and death, in which they are by nature, to grace and salvation by Jesus Christ;3 enlightening their minds, spiritually and savingly, to understand the things of God;4 taking away their heart of stone, and giving unto them an heart of flesh;5 renewing their wills, and by his almighty power determining them to that which is good,6 and effectually drawing them to Jesus Christ;7 yet so as they come most freely, being made willing by his grace.8 | Deus quos ad vitam prædestinavit omnes, eosque solos dignatur per verbum suum et spiritum1 constituto suo acceptoque tempore vocare efficaciter2 e statu illo peccati et mortis in quo sunt natura constituti, ad gratiam ac salutem per Jesum Christum;3 idque mentes eorum illuminando, ut modo spirituali et salutari quæ Dei sunt intelligant;4 tollendo eorum cor lapideum, donandoque eis cor carneum;5 voluntates eorum renovando ac pro potentia sua omnipotente ad bonum determinando,6 et ad Jesum Christum trahendo efficaciter;7 ita tamen ut illi nihilominus liberrime veniant, volentes nempe facti per illius gratiam.8 |
|
1. Rom. viii. 30; xi. 7; Eph. i. 10, 11. 2. 2 Thess. ii. 13, 14; 2 Cor. iii. 3, 6. 3. Rom. viii. 2; Eph. ii. 1–5; 2 Tim. i. 9, 10. 4. Acts xxvi. 18; 1 Cor. ii. 10, 12; Eph. i. 17, 18. 5. Ezek. xxxvi. 26. 6. Ezek. xi. 19; Phil. ii. 13; Deut. xxx. 6; Ezek. xxxvi. 27. 7. Eph. i. 19; John vi. 44, 45. 8. Cant. i. 4; Psa. cx. 3; John vi. 37; Rom. vi. 16–18. |
|
| II. | |
| This effectual call is of God's free and special grace alone, not from any thing at all foreseen in man;1 who is altogether passive therein, until, being quickened and renewed by the Holy Spirit,2 he is thereby enabled to answer this call, and to embrace the grace offered and conveyed in it.3 | Efficax hæc vocatio est a sola Dei gratia:, gratuita illa et speciali; a nulla autem re in homine prævisa;1 qui in hoc negotio se habet omnino passive, donec per spiritum sanctum vivificatus ac renovatus,2 potis inde factus sit vocationi huic respondere, gratiamque inibi oblatam et exhibitam amplexari.3 |
| 1. 2 Tim. i. 9;
Titus iii. 4, 5; Eph. ii. 4, 5, 8, 9; Rom. ix. 11. 2. 1 Cor. ii. 14; Rom. viii. 7; Eph. ii. 5. 3. John vi. 37; Ezek. xxxvi. 27; John v. 25. |
|
| III. | |
| Elect infants, dying in infancy, are regenerated and saved by Christ through the Spirit,1 who worketh when, and where, and how he pleaseth.2 So also are all other elect persons, who are incapable of being outwardly called by the ministry of the Word.3 | Electi infantes in infantia sua morientes regenerantur salvanturque a Christo per spiritum1 (qui quando et ubi, et quo sibi placuerit modo operator);2 sicut et reliqui electi omnes, quotquot externæ vocationis per ministerium verbi sunt incapaces.3 |
| 1. Luke xviii. 15,
16 and Acts ii. 38, 39, and John iii. 3, 5, and 1 John v. 12, and Rom.
viii. 9, compared. 2. John iii. 8. 3. 1 John v. 12; Acts iv. 12. |
|
| IV. | |
| Others, not elected, although they may be called by the ministry of the Word,1 and may have some common operations of the Spirit,2 yet they never truly come unto3 Christ, and therefore can not be saved:4 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;5 and to assert and maintain that they may is very pernicious, and to be detested.6 | Alii autem, qui non electi sunt, ut ut verbi ministerio vocari possint,1 communesque nonnullas operationes Spiritus experiri,2 nunquam tamen vere ad Christum accedunt, proindeque nec salvari possunt.4 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.5 Atque huic quidem contrarium statuere ac defendere, perniciosum admodum est ac detestandum.6 |
|
1. Matt. xxii. 14. 2. Matt. vii. 22; xiii. 20, 21; Heb. vi. 4, 5. 3. [Am. ed. to.] 4. John vi. 64–66; viii. 24. 5. Acts iv. 12; John xiv. 6; Eph. ii. 12; John iv. 22; xvii. 3. 6. 2 John 9–11; 1 Cor. xvi. 22; Gal. i. 6–8. |
|
| CHAPTER XI. OF JUSTIFICATION | CAP. XI. DE JUSTIFICATIONE |
| I. | |
| Those whom God effectually calleth he also freely justifieth;1 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; nor2 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,3 they receiving and resting on him and his righteousness by faith; which faith they have not of themselves, it is the gift of God.4 | Quos Deus vocat efficaciter, eosdem etiam gratis justificat,1 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,3 eum nempe recipientibus, eique ac justitiæ ejus per fidem innitentibus; quam illi fidem ex dono Dei, non a seipsis, habent.4 |
| 1. Rom. viii. 30; iii. 24.
2. [Am. ed. not.] 3. Rom. iv. 5–8; 2 Cor. v. 19, 21; Rom. iii. 22, 24, 25, 27, 28; Titus iii. 5, 7; Eph. i. 7; Jer. xxiii. 6; 1 Cor. i. 30, 31; Rom. v. 17–19. 4. Acts x. 44; Gal. ii. 16; Phil. iii. 9; Acts xiii. 38, 39; Eph. ii. 7, 8. |
|
| II. | |
| Faith, thus receiving and resting on Christ and his righteousness, is the alone instrument of justification;1 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.2 | Fides hoc modo Christum recipiens, eique innitens ac justitiæ ejus, est justificationis unicum instrumentum;1 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.2 |
| 1. John i. 12; Rom.
iii. 28; v. 1. 2. James ii. 17, 22, 26; Gal. v. 6. |
|
| III. | |
| Christ, by his obedience and 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.1 Yet inasmuch as he was given by the Father for them,2 and his obedience and satisfaction accepted in their stead,3 and both freely, not for any thing in them, their justification is only of free grace;4 that both the exact justice and rich grace of God might be glorified in the justification of sinners.5 | Qui hunc in modum justificantur, eorum omnium debita Christus per obedientiam suam mortemque prorsus dissolvit; eorumque vice justitiæ Patris sui realem, plenum, et proprie dictam satisfactionem præstitit.1 Quum tamen non propter in iis quicquam, verum gratuito Pater cum Christum ipsum pro eis dederit,2 tum obedientiam ejus ac satisfactionem tanquam eorum loco constituti3 acceptaverit; omnino a gratia gratuita est eorum justificatio;4 Quo nimirum Dei tum accurata justitia tum locuples gratia glorificata foret in justificatione peccatorum.5 |
| 1. Rom. v.
8–10, 19; 1 Tim. ii. 5, 6; Heb. x. 10, 14; Dan. ix. 24, 26;
Isa. liii. 4–6, 10–12. 2. Rom. viii. 32. 3. 2 Cor. v. 21; Matt. iii. 17; Eph. v. 2. 4. Rom. iii. 24; Eph. i. 7. 5. Rom. iii. 26; Eph. ii. 7. |
|
| IV. | |
| God did, from all eternity, decree to justify all the elect,1 and Christ did, in the fullness of time, die for their sins, and rise again for their justification:2 nevertheless, they are not justified until the Holy Spirit doth, in due time, actually apply Christ unto them.3 | Ab æterno decrevit Deus electos omnes justificare,1 Christusque in temporis plenitudine mortuus est pro eorum peccatis, et in justificationem eorum resurrexit:2 nihilo minus tamen justificati prius non sunt, quam Christum eis in tempore suo opportuno Spiritus Sanctus actu applicuerit.3 |
| 1. Gal. iii. 8; 1
Pet. i. 2, 19, 20; Rom. viii. 30. 2. Gal. iv. 4; 1 Tim. ii. 6; Rom. iv. 25. 3. Col. i. 21, 22; Gal. ii. 16; Titus iii. 4–7. |
|
| V. | |
| God doth continue to forgive the sins of those that are justified;1 and although they can never fall from the state of justification,2 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, confess their sins, beg pardon, and renew their faith and repentance.3 | Perseverat Deus eorum peccata condonare quos semel justificavit,1 quin et etiamsi excidere statu justificationis nunquam possint;2 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, peccata agnoverint, imploraverint veniam, fidem denique et poenitentiam suam renovaverint.3 |
| 1. 1350 Matt. vi. 12; 1 John
i. 7, 9; ii. 1, 2. 2. 1349 Luke xxii. 32; John x. 28; Heb. x. 14. 3. 1352 Psa. lxxxix. 31–33; li. 7–12; xxxii. 5; Matt. xxvi. 75; 1 Cor. xi. 30, 32; Luke i. 20. |
|
| 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.1 | Justificatio fidelium sub Vetere ac Novo Testamento quoad isthæc omnia est una eademque.1 |
| 1. Gal. iii. 9, 13, 14; Rom.
iv. 22–24; Heb.xiii. 8. |
|
| CHAPTER XII. OF ADOPTION | CAP. XII. 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;1 by which they are taken into the number, and enjoy the liberties and privileges of the children of God;2 have his name put upon them;3 receive the Spirit of adoption;4 have access to the throne of grace with boldness;5 are enabled to cry, Abba, Father;6 are pitied,7 protected,8 provided for,9 and chastened by him as by a father;10 yet never cast off,11 but sealed to the day of redemption,12 and inherit the promises,13 as heirs of everlasting salvation.14 | Deus justificatos omnes dignatur in filio suo unigenito Jesu Christo, et propter eundem participes facere gratiæ Adoptionis;1 per quam in numerum filiorum Dei assumuntur, taliumque immunitatibus ac privilegiis potiuntur,2 impositum sibi habent nomen Dei,3 Spiritum adoptionis accipiunt,4 aditum habent ad thronum gratiæ cum confidentia,5 potestatem consequuntur clamandi Abba Pater,6 commiserationem,7 tutelam,8 et providentiam9 sortiuntur; quin et castigationem Dei paternam experiuntur;10 nunquam tamen abdicantur,11 verum in diem redemptionis consignati12 promissiones obtinent hæreditario jure,13 ut qui hæredes sunt æternæ salutis.14 |
| 1. Eph. i. 5; Gal. iv. 4, 5. 2. Rom. viii. 17; John i. 12. 3. Jer. xiv. 9; 2 Cor. vi. 18; Rev. iii. 12. 4. Rom. viii. 15. 5. Eph. iii. 12; Rom. v. 2. 6. Gal. iv. 6. 7. Psa. ciii. 13. 8. Prov. xiv. 26. 9. Matt. vi. 30, 32; 1 Pet. v. 7. 10. Heb. xii. 6. 11. Lam. iii. 31. 12. Eph. iv. 30. 13. Heb. vi. 12. 14. 1 Pet. i. 3, 4; Heb. i. 14. |
|
| CHAPTER XIII. OF SANCTIFICATION | CAP. XIII. 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,1 by his Word and Spirit dwelling in them;2 the dominion of the whole body of sin is destroyed,3 and the several lusts thereof are more and more weakened and mortified,4 and they more and more quickened and strengthened, in all saving graces,5 to the practice of true holiness, without which no man shall see the Lord.6 | Quotquot efficaciter vocantur, ac regenerantur, cor novum habentes novumque spiritum in se creatum, sunt virtute mortis et resurrectionis Christi1 per verbum ejus spiritumque in eis inhabitantem2 ulterius sandificati, realiter quidem ac personaliter: totius corporis peccati dominium in eos destruitur,3 ejusque variæ libidines debilitantur indies magis magisque ac mortificantur;4 illi interim magis magisque in omni gratia salutari vivificantur et corroborantur indies,5 ad praxim veræ sanctimoniæ, qua quidem destitutus nemo unquam videbit Dominum.6 |
| 1. 1 Cor. vi. 11; Acts xx.
32; Phil. iii. 10; Rom. vi. 5, 6. 2. John xvii. 17; Eph. v. 26; 2 Thess. ii. 13. 3. Rom. vi. 6, 14. 4. Gal. v. 24; Rom. viii. 13. 5. Col. i. 11; Eph. iii. 16–19. 6. 2 Cor. vii. 1; Heb. xii. 14. |
|
| II. | |
| This sanctification is throughout in the whole man,1 yet imperfect in this life; there abideth still some remnants of corruption in every part,2 whence ariseth a continual and irreconcilable war, the flesh lusting against the spirit, and the spirit against the flesh.3 | Universalis est hæc et per totum hominem diffusa sanctificatio,1 verum in hac vita est imperfecta nonnullis corruptionis reliquiis adhuc in omni parte remanentibus,2 unde bellum exoritur perpetuum et implacabile; hinc carne adversus spiritum, illinc spiritu adversus carnem concupiscente.3 |
| 1. 1 Thess. v. 23. 2. 1 John i. 10; Rom. vii. 18, 23; Phil. iii. 12. 3. Gal. v. 17; 1 Pet. ii. 11. |
|
| III. | |
| In which war, although the remaining corruption for a time may much prevail,1 yet, through the continual supply of strength from the sanctifying Spirit of Christ, the regenerate part doth overcome;2 and so the saints grow in grace,3 perfecting holiness in the fear of God.4 | In quo quidem bello licet corruptio residua possit aliquandiu prævalere plurimum,1 pars tamen regenita, sanctificante Christi spiritu perpetuas ferente suppetias, evadit victrix);2 adeoque sancti in gratia crescunt,3 sanctitatem in timore Domini perficientes.4 |
| 1. Rom. vii. 23. 2. Rom. vi. 14; 1 John v. 4; Eph. iv. 15, 16. 3. 2 Pet. iii. 18; 2 Cor. iii. 18. 4. 2 Cor. vii. 1. |
|
| CHAPTER XIV. OF SAVING FAITH | CAP. XIV. DE FIDE SALVIFICA |
| I. | |
| The grace of faith, whereby the elect are enabled to believe to the saving of their souls,1 is the work of the Spirit of Christ in their hearts,2 and is ordinarily wrought by the ministry of the Word;3 by which also, and by the administration of the sacraments and prayer, it is increased and strengthened.4 | Gratia Fidei, qua electi credere valent ad animarum suarum salutem,1 Spiritus Christi opus est in eorum cordibus operantis,2 effectum plerumque verbi Dei ministerio,3 quo eodem etiam, ut et administratione Sacramentorum atque oratione robur ei accedit ac incrementum.4 |
| 1. Heb. x. 39. 2. 2 Cor. iv. 13; Eph. i. 17–19; ii. 8. 3. Rom. x. 14, 17. 4. 1 Pet. ii. 2; Acts xx. 32; Rom. iv. 11; Luke xvii. 5; Rom. i. 16, 17. |
|
| II. | |
| By this faith a Christian believeth to be true whatsoever is revealed in the Word, for the authority of God himself speaking therein;1 and acteth differently upon that which each particular passage thereof containeth; yielding obedience to the commands,2 trembling at the threatenings,3 and embracing the promises of God for this life and that which is to come.4 But the principal acts of saving faith are accepting, receiving, and resting upon Christ alone for justification, sanctification, and eternal life, by virtue of the covenant of grace.5 | Hac Fide credit Christianus verum esse quicquid in verbo revelatur, propter authoritatem ipsius inibi loquentis Dei;1 et varie quidem in illud agit tum obsequendo mandatis,2 tum ad minas contremiscens,3 tum etiam promissa Dei, seu præsentem hanc vitam seu futuram spectent, amplexando,4 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 recumbentia pro justificatione, sanctificatione, ipsaque adeo vita æterna, virtute foederis gratiæ consequendis.5 |
| 1. John iv. 42; 1
Thess. ii. 13; 1 John v. 10; Acts xxiv. 14. 2. Rom. xvi. 26. 3. Isa. lxvi. 2. 4. Heb. xi. 13; 1 Tim. iv. 8. 5. John i. 12; Acts xvi. 31; Gal. ii. 20; Acts xv. 11. |
|
| III. | |
| This faith is different in degrees, weak or strong;1 may be often and many ways assailed and weakened, but gets the victory;2 growing up in many to the attainment of a full assurance through Christ,3 who is both the author and finisher of our faith.4 | Fides hæc pro diversis ejus gradibus debilior est aut fortior;1 impugnari quidem sæpenumero multisque modis ac debilitari potest, non ita tamen quin victrix evadat;2 et quidem in multis ad plenum usque certitudinem per Christum adolescit,3 qui fidei nostræ idem author est et consummator.4 |
| 1. Heb. v. 13, 14;
Rom. iv. 19, 20; Matt. vi. 30; viii. 10. 2. Luke xxii. 31, 32; Eph. vi. 16; 1 John v. 4, 5. 3. Heb. vi. 11, 12; x. 22; Col. ii. 2. 4. Heb. xii. 2. |
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| CHAPTER XV. OF REPENTANCE UNTO LIFE | CAP. XV. DE RESIPISCENTIA AD VITAM |
| I. | |
| Repentance unto life is an evangelical grace,1 the doctrine whereof is to be preached by every minister of the gospel, as well as that of faith in Christ.2 | Resipiscentia ad vitam est gratia Evangelica,1 cuius quidem doctrina pariter ac illa de fide in Christum est a singulis ministris Evangelii prædicanda.2 |
| 1. Zech. xii. 10;
Acts xi. 18. 2. Luke xxiv. 47; Mark i. 15; Acts xx. 21. |
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| 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,1 purposing and endeavoring to walk with him in all the ways of his commandments.2 | Per eam peccator ex inspectu sensuque non solum periculi verum etiam turpitudinis, ac naturæ peccatorum suorum prorsus abominandæ, utpote sanctæ Dei naturæ, justæque legi adversantium, atque e perspecta ejus erga poenitentes in Christo misericordia, ita peccata sua deflet ac dete |