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 constituti [1339] 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 Novo [1355] 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 providentiam [1379] sortiuntur; quin et castigationem Dei paternam experiuntur; [1380] nunquam tamen abdicantur, [1381] verum in diem redemptionis consignati [1382] 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 Christi [1391] per verbum ejus spiritumque in eis inhabitantem [1392] 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 convertatur [1442] 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 peccatorum [1448] (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