The Westminster Confession of Faith. A.D. 1647 (part 2 of 4)

and sacrifices, wherein he was revealed, and signified to be the seed of the woman which should bruise the serpent's head, and the lamb slain from the beginning of the world, being yesterday and today the same and forever.¹²⁴⁴ quibus revelatum erat et significatum hunc esse semen illud mulieris, quod contriturum erat serpentis caput, agnumque illum mactatum ab initio mundi; ut qui heri ac hodie idem est et in sempiternum.¹²⁴⁵ VII. Christ, in the work of mediation, acteth according to both natures; by each nature doing that which is proper to itself;¹²⁴⁶ yet, by reason of the unity of the person, that which is proper to one nature is sometimes, in Scripture, attributed to the person denominated by the other nature.¹²⁴⁷ VII. Christus in opere Mediatorio agit secundum utramque naturam, id agens per utramvis, quod eidem proprium est,¹²⁴⁸ nonnunquam tamen fit propter personæ unitatem ut quod uni naturæ proprium est, personæ ab altera natura denominatæ in Scriptura tribuatur.¹²⁴⁹ VIII. To all those for whom Christ hath purchased redemption he doth certainly and effectually apply and communicate the same;¹²⁵⁰ making intercession for them,¹²⁵¹ and revealing unto them, in and by the Word, the mysteries of salvation;¹²⁵² effectually persuading them by his Spirit to believe and obey; and governing their hearts by his Word and Spirit;¹²⁵³ overcoming all their enemies by his almighty power and wisdom, in such manner and ways as are most consonant to his wonderful and unsearchable dispensation.¹²⁵⁴ VIII. Pro quibus Christus redemptionem acquisivit, iis omnibus certo quidem ac efficaciter eam applicat impertitque,¹²⁵⁵ pro eis intercedens,¹²⁵⁶ eisque in verbo et per verbum revelans mysterium salutis,¹²⁵⁷ per Spiritum suum eis ut credere velint ac obedire persuadens efficaciter,¹²⁵⁸ eorumque gubernans corda verbo suo spirituque; sed et vi sua omnipotenti, ac sapientia debellans omnes eorum hostes, iis autem modis mediisque quæ admirabili et inscrutabili ejus dispensationi sunt maxime consentanea.¹²⁵⁹

Chapter IX. Cap. IX. Of Free-will. De libero arbitrio. I. God hath endued the will of man with that natural liberty, that¹²⁶⁰ is neither forced nor by any absolute necessity of nature determined to good or evil.¹²⁶¹ I. Eam humanæ voluntati naturalem Deus indidit libertatem, ut nec cogatur unquam, neque absoluta ulla naturæ necessitate ad bonum aut malum determinetur.¹²⁶² II. Man, in his state of innocency, had freedom and power to will and to do that which is good and well-pleasing to God, but yet mutably, so that he might fall from it.¹²⁶³ II. Homo in statu innocentiæ libertatem habuit ac potentiam, quod bonum erat Deoque gratum volendi agendique;¹²⁶⁴ mutabiliter tamen, ita ut illa potuerit excidere.¹²⁶⁵ III. Man, by his fall into a state of sin, hath wholly lost all ability of will to any spiritual good accompanying salvation;¹²⁶⁶ so as a natural man, being altogether averse from that good,¹²⁶⁷ and dead in sin,¹²⁶⁸ is not able, by his own strength, to convert himself, or to prepare himself thereunto.¹²⁶⁹ III. Homo per lapsum suum in statum peccati, potentiam omnem quam habuerat voluntas ejus ad bonum aliquod spirituals et saluti contiguum amisit penitus;¹²⁷⁰ adeo sane ut naturalis homo, utpote ab ejusmodi bono abhorrens prorsus,¹²⁷¹ ac in peccato mortuus,¹²⁷² non possit unquam suis ipsius viribus convertere semet, sed ne quidem ad conversionem se vel præparare.¹²⁷³ IV. When God converts a sinner, and translates him into the state of grace, he freeth him from his natural bondage under sin,¹²⁷⁴ and by his grace alone enables him freely to will and to do that which is spiritually good;¹²⁷⁵ yet so IV. Quandocunque Deus convertit ac in statum gratiæ transfert peccatorem, eundem eximit naturali sua sub peccato servitute,¹²⁷⁶ solaque gratia sua potentem reddit ad spirituale bonum volendum præstandumque;¹²⁷⁷ ita tamen ut propter

as that, by reason of his remaining corruption, he doth not perfectly, nor only, will that which is good, but doth also will that which is evil.¹²⁷⁸ manentem adhuc in eo corruptionem, bonum nec perfecte velit; neque id tantummodo, verum etiam quandoque malum.¹²⁷⁹ V. The will of man is made perfectly and immutably free to good alone, in the state of glory only.¹²⁸⁰ V. Voluntas humana perfecte ac immutabiliter libera ad bonum solum redditur non nisi in statu gloriæ.¹²⁸¹ Chapter X. Cap. X. Of Effectual Calling. De vocatione efficaci. I. All those whom God hath predestinated unto life, and those only, he is pleased, in his appointed and accepted time, effectually to call,¹²⁸² by his Word and Spirit,¹²⁸³ out of that state of sin and death, in which they are by nature, to grace and salvation by Jesus Christ;¹²⁸⁴ enlightening their minds, spiritually and savingly, to understand the things of God;¹²⁸⁵ taking away their heart of stone, and giving unto them an heart of flesh;¹²⁸⁶ renewing their wills, and by his almighty power determining them to that which is good,¹²⁸⁷ and effectually drawing them to Jesus Christ;¹²⁸⁸ yet so as they come most freely, being made willing by his grace.¹²⁸⁹ I. Deus quos ad vitam prædestinavit omnes, eosque solos dignatur per verbum suum et spiritum¹²⁹⁰ constituto suo acceptoque tempore vocare efficaciter¹²⁹¹ e statu illo peccati et mortis in quo sunt natura constituti, ad gratiam ac salutem per Jesum Christum;¹²⁹² idque mentes eorum illuminando, ut modo spirituali et salutari quæ Dei sunt intelligant;¹²⁹³ tollendo eorum cor lapideum, donandoque eis cor carneum;¹²⁹⁴ voluntates eorum renovando ac pro potentia sua omnipotente ad bonum determinando,¹²⁹⁵ et ad Jesum Christum trahendo efficaciter;¹²⁹⁶ ita tamen ut illi nihilominus liberrime veniant, volentes nempe facti per illius gratiam.¹²⁹⁷ II. This effectual call is of God's II. Efficax hæc vocatio est a sola

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

very pernicious, and to be detested.¹³¹⁹ statuere ac defendere, perniciosum admodum est ac detestandum.¹³²⁰ Chapter XI. Cap. XI. Of Justification. De Justificatione. I. Those whom God effectually calleth he also freely justifieth;¹³²¹ not by infusing righteousness into them, but by pardoning their sins, and by accounting and accepting their persons as righteous: not for any thing wrought in them, or done by them, but for Christ's sake alone; nor¹³²² by imputing faith itself, the act of believing, or any other evangelical obedience to them, as their righteousness; but by imputing the obedience and satisfaction of Christ unto them,¹³²³ they receiving and resting on him and his righteousness by faith; which faith they have not of themselves, it is the gift of God.¹³²⁴ I. Quos Deus vocat efficaciter, eosdem etiam gratis justificat,¹³²⁵ non quidem justitiam iis infundendo, sed eorum peccata condonando, personasque pro justis reputando atque acceptando; neque id certe propter quicquam aut in iis productum, aut ab iis præstitum, verum Christi solius ergo; eisque ad justitiam non fidem ipsam, non credendi actum, aut aliam quamcunque obedientiam evangelicam, verum obedientiam ac satisfactionem Christi imputando,¹³²⁶ eum nempe recipientibus, eique ac justitiæ ejus per fidem innitentibus; quam illi fidem ex dono Dei, non a seipsis, habent.¹³²⁷ II. Faith, thus receiving and resting on Christ and his righteousness, is the alone instrument of justification;¹³²⁸ yet is it not alone in the person justified, but is ever accompanied with all other saving graces, and is no dead faith, but worketh by love.¹³²⁹ II. Fides hoc modo Christum recipiens, eique innitens ac justitiæ ejus, est justificationis unicum instrumentum;¹³³⁰ in homine tamen justificato hæc non est solitaria, verum gratiis aliis omnibus salutaribus semper comitata; neque est hæc fides mortua, sed quæ per charitatem operatur.¹³³¹ III. Christ, by his obedience and III. Qui hunc in modum justificantur,

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

confess their sins, beg pardon, and renew their faith and repentance.¹³⁵² peccata agnoverint, imploraverint veniam, fidem denique et poenitentiam suam renovaverint.¹³⁵³ VI. The justification of believers under the Old Testament was, in all these respects, one and the same with the justification of believers under the New Testament.¹³⁵⁴ VI. Justificatio fidelium sub Vetere ac Novo¹³⁵⁵ Testamento quoad isthæc omnia est una eademque.¹³⁵⁶ Chapter XII. Cap. XII. Of Adoption. De Adoptione. All those that are justified God vouchsafeth, in and for his only Son Jesus Christ, to make partakers of the grace of adoption;¹³⁵⁷ by which they are taken into the number, and enjoy the liberties and privileges of the children of God;¹³⁵⁸ have his name put upon them;¹³⁵⁹ receive the Spirit of adoption;¹³⁶⁰ have access to the throne of grace with boldness;¹³⁶¹ are enabled to cry, Abba, Father;¹³⁶² are pitied,¹³⁶³ protected,¹³⁶⁴ provided for,¹³⁶⁵ and chastened by him as by a father;¹³⁶⁶ yet never cast off,¹³⁶⁷ but sealed to the day of redemption,¹³⁶⁸ and inherit the promises,¹³⁶⁹ as heirs of everlasting salvation.¹³⁷⁰ Deus justificatos omnes dignatur in filio suo unigenito Jesu Christo, et propter eundem participes facere gratiæ Adoptionis;¹³⁷¹ per quam in numerum filiorum Dei assumuntur, taliumque immunitatibus ac privilegiis potiuntur,¹³⁷² impositum sibi habent nomen Dei,¹³⁷³ Spiritum adoptionis accipiunt,¹³⁷⁴ aditum habent ad thronum gratiæ cum confidentia,¹³⁷⁵ potestatem consequuntur clamandi Abba Pater,¹³⁷⁶ commiserationem,¹³⁷⁷ tutelam,¹³⁷⁸ et providentiam¹³⁷⁹ sortiuntur; quin et castigationem Dei paternam experiuntur;¹³⁸⁰ nunquam tamen abdicantur,¹³⁸¹ verum in diem redemptionis consignati¹³⁸² promissiones obtinent hæreditario jure,¹³⁸³ ut qui hæredes sunt æternæ salutis.¹³⁸⁴

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

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

for justification, sanctification, and eternal life, by virtue of the covenant of grace.¹⁴²⁷ recumbentia pro justificatione, sanctificatione, ipsaque adeo vita æterna, virtute foederis gratiæ consequendis.¹⁴²⁸ III. This faith is different in degrees, weak or strong;¹⁴²⁹ may be often and many ways assailed and weakened, but gets the victory;¹⁴³⁰ growing up in many to the attainment of a full assurance through Christ,¹⁴³¹ who is both the author and finisher of our faith.¹⁴³² III. Fides hæc pro diversis ejus gradibus debilior est aut fortior;¹⁴³³ impugnari quidem sæpenumero multisque modis ac debilitari potest, non ita tamen quin victrix evadat;¹⁴³⁴ et quidem in multis ad plenum usque certitudinem per Christum adolescit,¹⁴³⁵ qui fidei nostræ idem author est et consummator.¹⁴³⁶ Chapter XV. Cap. XV. Of Repentance unto Life. De resipiscentia ad vitam. I. Repentance unto life is an evangelical grace,¹⁴³⁷ the doctrine whereof is to be preached by every minister of the gospel, as well as that of faith in Christ.¹⁴³⁸ I. Resipiscentia ad vitam est gratia Evangelica,¹⁴³⁹ cuius quidem doctrina pariter ac illa de fide in Christum est a singulis ministris Evangelii prædicanda. II. By it a sinner, out of the sight and sense, not only of the danger, but also of the filthiness and odiousness of his sins, as contrary to the holy nature and righteous law of God, and upon the apprehension of his mercy in Christ to such as are penitent, so grieves for and hates his sins as to turn from them all unto God,¹⁴⁴⁰ purposing and endeavoring II. Per eam peccator ex inspectu sensuque non solum periculi verum etiam turpitudinis, ac naturæ peccatorum suorum prorsus abominandæ.¹⁴⁴¹ utpote sanctæ Dei naturæ, justæque legi adversantium, atque e perspecta ejus erga poenitentes in Christo misericordia, ita peccata sua deflet ac detestatur, ut ab eis omnibus ad Deum convertatur¹⁴⁴² cum proposito conatuque in cunctis mandatorum

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

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

works is not at all of themselves, but wholly from the Spirit of Christ.¹⁴⁸⁷ And that they may be enabled thereunto, besides the graces they have already received, there is required an actual influence of the same Holy Spirit to work in them to will and to do of his good pleasure;¹⁴⁸⁸ yet are they not hereupon to grow negligent, as if they were not bound to perform any duty unless upon a special motion of the Spirit; but they ought to be diligent in stirring up the grace of God that is in them.¹⁴⁸⁹ sint præstandis omnino id a spiritu Christi est, nullatenus autem e seipsis.¹⁴⁹⁰ Et quo eis præstandis pares fiant, prater habitus gratiæ iam infusos, ejusdem Spiritus sancti actualis porro requiritur influentia, qua nempe in iis operetur tum velle tum etiam efficere pro suo ipsius beneplacito:¹⁴⁹¹ sed neque tamen iis proinde socordiæ sese licet permittere; ac si nisi specialiter eos excitante Spiritu ad nulla pietatis officia præstanda tenerentur; verum sedulam debent navare operam sustitandæ illi quæ in iis est divinæ gratiæ.¹⁴⁹² IV. They who in their obedience attain to the greatest height which is possible in this life, are so far from being able to supererogate and to do more than God requires, as¹⁴⁹³ that they fall short of much which in duty they are bound to do.¹⁴⁹⁴ IV. Qui gradum obedientiæ summum quidem in hac vita possibilem assequuntur, tantum abest ut supererogare quicquam possint ac plus præstare quam quod Deus requisiverit, ut multum sane subsidant infra illud, quod ex officio præstare obligantur.¹⁴⁹⁵ V. We can not, by our best works, merit pardon of sin, or eternal life at the hand of God, by reason of the great disproportion that is between them and the glory to come, and the infinite distance that is between us and God, whom by them we can neither profit nor satisfy V. Peccatorum veniam, aut vitam æternam de Deo mereri non valemus, ne optimis quidem operibus nostris; cum propter summam illam inter ea et futuram gloriam disparitatem; tum etiam propter infinitam distantiam quæ inter nos ac Deum intercedit; cui nos per illa nec prodesse

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

yet because they proceed not from a heart purified by faith,¹⁵¹² nor are done in a right manner, according to the Word,¹⁵¹³ nor to a right end, the glory of God;¹⁵¹⁴ they are therefore sinful, and can not please God, or make a man meet to receive grace from God.¹⁵¹⁵ And yet their neglect of them is more sinful and displeasing unto God.¹⁵¹⁶ depurato,¹⁵¹⁷ nec secundum verbum eo quo par est præstentur modo,¹⁵¹⁸ sed neque ad finem debitum, Dei nempe gloriam, destinentur;¹⁵¹⁹ sunt proinde peccata, nec Deo grata esse possunt, nec reddere quenquam valent idoneum ad gratiam a Deo recipiendum.¹⁵²⁰ Ejusmodi tamen operum neglectu, gravius quidem illi peccant Deumque offendunt vehementius.¹⁵²¹ Chapter XVII. Cap. XVII. Of the Perseverance of the Saints. De perseverantia Sanctorum. I. They whom God hath accepted in his Beloved, effectually called and sanctified by his Spirit, can neither totally nor finally fall away from the state of grace; but shall certainly persevere therein to the end, and be eternally saved.¹⁵²² I. Quotquot Deus in dilecto suo acceptavit, vocavit efficaciter ac per Spiritum suum sanctificavit, non possunt illi statu gratiæ aut finaliter excidere aut totaliter; verum in eo ad finem usque certo perseverabunt, ac salutem æternam consequentur.¹⁵²³ II. This perseverance of the saints depends, not upon their own freewill, but upon the immutability of the decree of election, flowing from the free and unchangeable love of God the Father;¹⁵²⁴ upon the efficacy of the merit and intercession of Jesus Christ;¹⁵²⁵ the abiding II. hæc autem sanctorum perseverantia, non pendet a libero ipsorum arbitrio, verum a decreti electionis immutabilitate (quod ex amore Dei Patris fluxit, gratuito illo ac immutabili),¹⁵²⁶ a meriti Jesu Christi ac intercessionis efficacia,¹⁵²⁷ a Spiritus et seminis Dei in iis permansione;¹⁵²⁸

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

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

may, without extraordinary revelation, in the right use of ordinary means, attain thereunto.¹⁵⁷² And therefore it is the duty of every one to give all diligence to make his calling and election sure;¹⁵⁷³ that thereby his heart may be enlarged in peace and joy in the Holy Ghost, in love and thankfulness to God, and in strength and cheerfulness in the duties of obedience, the proper fruits of this assurance:¹⁵⁷⁴ so far is it from inclining men to looseness.¹⁵⁷⁵ eam adipisci,¹⁵⁷⁶ spiritu nempe quæ Deus illi gratuito donaverit cognoscendi facultatem subministrante. Proindeque tenetur quisque, quo vocationem suam sibi et electionem certmn faciat, omnem adhibere diligentiam,¹⁵⁷⁷ unde cor suum habeat pace et gaudio in spiritu sancto, in Deum amore et gratitudine, in actibus observantiæ robore et alacritate dilatatum; qui certitudinus huius fructus proprii sunt ac genuini.¹⁵⁷⁸ Tantum abest ut homines inde ad omnem nequitiam discingantur.¹⁵⁷⁹ IV. True believers may have the assurance of their salvation divers ways shaken, diminished, and intermitted; as, by negligence in preserving of it; by falling into some special sin, which woundeth, the conscience, and grieveth the Spirit; by some sudden or vehement temptation; by God's withdrawing the light of his countenance, and suffering even such as fear him to walk in darkness and to have no light:¹⁵⁸⁰ yet are they never utterly destitute of that seed of God, and life of faith, that love of Christ and the brethren, that sincerity of heart and conscience of duty, out IV. Certitudo salutis vere fidelibus multifariam concuti potest et imminui imo et quandoque interrumpi; conservandi scilicet eam incuria; lapsu in peccatum aliquod insigne, quod conscientiam vulnerat, spiritumque contristat; tentatione aliqua vehementi ac subitanea; uti etiam Deo vultus sui lumen subducente, ac permittente ut vel illi qui ipsum timent in tenebris ambulent omni prorsus lumine viduati:¹⁵⁸¹ nunquam tamen destituuntur penitus illo Dei semine vitaque fidei. Christi illa fratrumque dilectione, ea sinceritate cordis et pietatis officia præstandi conscientia; unde per

of which, by the operation of the Spirit, this assurance may in due time be revived,¹⁵⁸² and by the which, in the mean time, they are supported from utter despair.¹⁵⁸³ operationem spiritus eadem illa certitudo tempestive possit reviviscere:¹⁵⁸⁴ quibusque interim ne prorsus in desperationem ruant suffulciuntur.¹⁵⁸⁵ Chapter XIX. Cap. XIX. Of the Law of God. De Lege Dei. I. God gave to Adam a law, as a covenant of works, by which he bound him and all his posterity to personal, entire, exact, and perpetual obedience; promised life upon the fulfilling, and threatened death upon the breach of it; and endued him with power and ability to keep it.¹⁵⁸⁶ I. Deus Adamo legem dedit ut foedus operum, quo cum illum ipsum tum posteros ejus omnes, ad obedientiam personalem, integram, exquisitam simul et perpetuam obligavit, pollicitus vitam si observarent, violatoribus autem mortem interminatus; eundemque potentia et viribus imbuit, quibus par esset illam observando.¹⁵⁸⁷ II. This law, after his fall, continued to be a perfect rule of righteousness; and, as such, was delivered by God upon mount Sinai in ten commandments, and written in two tables;¹⁵⁸⁸ the first four commandments containing our duty towards God, and the other six our duty to man.¹⁵⁸⁹ II. Lex ista post lapsum non desiit esse justitiæ regula perfectissima; quo etiam nomine a Deo est in monte Sinai tradita, tabulis duabus descripta, decem præceptis comprehensa;¹⁵⁹⁰ quorum quatuor prima officium nostrum erga Deum, sex autem reliqua nostrum erga homines officium complectuntur.¹⁵⁹¹ III. Beside this law, commonly called moral, God was pleased to give to the people of Israel, as a Church under age, ceremonial laws, containing several typical ordinances, III. Præter autem hanc legem, quæ moralis vulgo audit, visum est Deo ut populo Israelitico tanquam Ecclesiæ minorenni leges daret ceremoniales instituta typica multifaria

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

duty, it directs and binds them to walk accordingly;¹⁶⁰⁸ discovering also the sinful pollutions of their nature, hearts, and lives;¹⁶⁰⁹ so as, examining themselves thereby, they may come to further conviction of, humiliation for, and hatred against sin;¹⁶¹⁰ together with a clearer sight of the need they have of Christ, and the perfection of his obedience.¹⁶¹¹ It is likewise of use to the regenerate, to restrain their corruptions, in that it forbids sin;¹⁶¹² and the threatenings of it serve to show what even their sins deserve, and what afflictions in this life they may expect for them, although freed from the curse thereof threatened in the law.¹⁶¹³ The promises of it, in like manner, show them God's approbation of obedience, and what blessings they may expect upon the performance thereof;¹⁶¹⁴ although not as due to them by the law as a covenant of words:¹⁶¹⁵ so as a man's doing good, and refraining from evil, because the law encourageth to the one, and deterreth from the other, is no evidence of his being under the law, and not under grace.¹⁶¹⁶ edocendo dirigit simul et obligat ad consentanee ambulandum;¹⁶¹⁷ ipsisque patere facit naturæ, cordis, vitæque suæ nefaria inquinamenta:¹⁶¹⁸ adeo ut ad illam semet exigentes, cum peccati ulterius convinci, pro eodem humiliari, ac ejusdem odio inflammari possint;¹⁶¹⁹ tum vero etiam ut perspicere possint evidentius quam plane necessarius eis Christus, quamque perfecta sit ejusdem obedientia.¹⁶²⁰ Verum ulterius etiam regenitis ea utilis esse possit, in quantum nempe corruptiones eorum peccata prohibendo coërcet,¹⁶²¹ graviter autem interminando indicat tum quid vel eorum peccata commeruerint, tum etiam quas ea propter in hac vita afflictiones expectare possint, utcunque ab earum maledictione, quam lex minatur, liberentur.¹⁶²² Quinetiam promissiones ejus demonstrant iis obedientia Deo quam accepta sit et approbata; quasque illa præstita benedictiones¹⁶²³ (licet non tanquam lege debitas ex operum foedere)¹⁶²⁴ possint illi expectare. Adeo ut quod quis bonum præstet invitante lege, a malo autem abhorreat lege deterritus, nullo prorsus argumento sit, eum sub lege esse, non vero sub gratia constitutum.¹⁶²⁵