in one person, without conversion, composition, or confusion. [1197] Which person is very God and very man, yet one Christ, the only mediator between God and man. [1198] persona indissolubili nexu conjunctæ fuerint, sine conversione, compositione, aut confusione. [1199] Quæ quidem persona vere Deus est ac vere homo, unus tamen Christus, unicus inter Deum et hominem Mediator. [1200] III. The Lord Jesus, in his human nature thus united to the divine, was sanctified and anointed with the Holy Spirit above measure; [1201] having in him all the treasures of wisdom and knowledge, [1202] in whom it pleased the Father that all fullness should dwell; [1203] to the end that, being holy, harmless, undefiled, and full of grace and truth, [1204] he might be thoroughly furnished to execute the office of a mediator and surety. [1205] Which office he took not unto himself, but was thereunto called by his Father, [1206] who put all power and judgment into his hand, and gave him commandment to execute the same. [1207] III. Dominus Jesus in humana sua natura divinæ hunc modum conjuncta sanctificatus est, ac Spiritu sancto supra mensuram unctus, [1208] in se habens omnes sapientiæ notitiæqum thesauros; [1209] in quo Patri visum est ut omnis plenitudo inhabitaret, [1210] atque eo quidem fine ut sanctus, innocuus, intaminatus, plenusque gratiæ ac veritatis existens, [1211] ad Mediatoris Vadisque munus exequendum perfecte esset instructus. [1212] Quod ille officium non arripuit sibi, verum a Patre erat ad id vocatus, [1213] qui omnem ei potestatem ac judicium in manus dedit, und cum mandato exercendi. [1214] IV. This office the Lord Jesus did most willingly undertake, [1215] which, that he might discharge, he was made under the law, [1216] and did perfectly fulfill it; [1217] endured most grievous torments immediately in his soul, [1218] IV. Hoc munus promtissima voluntate in se suscepit Dominus Jesus, [1219] quod ut expleret factus est sub Lege, [1220] eam perfecte implevit, [1221] immediate in anima, [1222] sua gravissimos subiit cruciatus, in corpore [1223]
and most painful sufferings in his body; [1224] was crucified, and died; [1226] was buried, and remained under the power of death, yet saw no corruption. [1227] On the third day he arose from the dead, [1228] with the same body in which he suffered; [1229] with which also he ascended into heaven, and there sitteth at the right hand of his Father, [1230] making intercession; [1231] and shall return to judge men and angels at the end of the world. [1232] vero perpessiones quam maxime dolorificas; crucifixus est, ac mortuus; [1233] sepultus est, mansitque sub mortis potestate; nec tamen ullam vidit corruptionem. [1234] Tertio die surrexit a mortuis, [1235] cum eodem in quo passus fuerat corpore, [1236] cum quo etiam ascendit in coelum, ibique sedens ad dextram Patris [1237] intercedit, [1238] rediturus inde in consummatione mundi, ad homines angelosque judicandum. [1239] V. The Lord Jesus, by his perfect obedience and sacrifice of himself, which he through the eternal Spirit once offered up unto God, hath fully satisfied the justice of his Father, [1240] and purchased not only reconciliation, but an everlasting inheritance in the kingdom of heaven, for all those whom the Father hath given unto him. [1241] V. Dominus Jesus obedientia sua perfecta, suique ipsius sacrificio; quod per æternum Spiritum Deo semel obtulit, justitiæ Patris plene satisfecit, [1242] ac omnibus ei a Patre datis non modo reconciliationem; verum etiam æternam hæreditatem in regno coelorum acquisivit. [1243] VI. Although the work of redemption was not actually wrought by Christ till after his incarnation, yet the virtue, efficacy, and benefits thereof were communicated unto the elect, in all ages successively from the beginning of the world, in and by those promises, types, VI. Quamvis redemptionis opus non nisi post incarnationem ejus, a Christo quidem actu effectum fuerit, vis tamen ejus, efficacia, et beneficia per omnia iam inde a mundi primordiis elapsa secula electis sunt communicata, in et per promissiones illas, typos, et sacrifica,
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, that [1260] 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 spiritum [1290] constituto suo acceptoque tempore vocare efficaciter [1291] 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 spiritum [1307] {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 unto [1312] 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; nor [1322] 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,