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, as [1493] 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