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CHAPTER IX.

CAP. IX.
Of Free-will.

De libero arbitrio. 1. God hath endued the will of I. Eam humance voluntati natuman with that natural liberty, that ralem Deus indidit libertatem, ut 'is neither forced nor by any ab- nec cogatur unquam, neque absosolute necessity of nature deter- luta ulla naturæ necessitate ad bomined to good or evil.'

num aut malum determinetur,? II. Man, in his state of inno II. Homo in statu innocentice cency, had freedom and power to libertatem habuit ac potentiam, will and to do that which is good quod bonum erat Deoque gratum and well-pleasing to God, but yet volendi agendique ; ' mutabiliter tamutably, so that he might fall from men, ita ut illa potuerit exciit.

dere. III. Man, by his fall into a state III. Homo per lapsum suum in of sin, hath wholly lost all ability statum peccati, potentiam omnem of will to any spiritual good ac- quam habuerat voluntas ejus ad companying salvation;' so as a nat- bonum aliquod spirituale et saluti ural man, being altogether averse contiguum amisit penitus ; adeo from that good,' and dead in sin,' sane ut naturalis homo, utpote ab is not able, by his own strength, to ejusmodi bono' abhorrens prorsus, conrert himself, or to prepare him- ac in peccato mortuus, non possit self thereunto.

unquam suis ipsius viribus convertere semet, sed ne quidem ad con

versionem se vel præparare." IV. When God converts a sin IV. Quandocunque Deus convertit ner, and translates him into the ac in statum gratiæ transfert pecstate of grace, he freeth him from catorem, eundem eximit naturali his natural bondage under sin, sua sub peccato servitute, solaque and by his grace alone enables gratia sua potentem reddit ad spihim freely to will and to do that rituale bonum volendum præstanwhich is spiritnally good;" yet so dumque ; " ita tamen ut propter

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'[Am. ed. inserts it.]
* Matt. xvii. 12; James i. 14; Deut. xxx. 19;

[Am. ed. John v. 40).
* Eccles. vii. 29; Gen. i. 26.
. Gen. ii. 16, 17; iii. 6.
5 Rom. v. 6; viii, 7; John xv. 5.

6 Rom. iii. 10, 12.

Eph. ii. 1, 5; Col. ii. 13.
* John vi. 44, 65 ; 1 Cor. ii. 14; Eph. ii. 2–5;

Titus iii. 3-5.
Col. i. 13; John viii. 34, 36.
10 Phil. ii. 13; Rom. vi. 18, 22.

as that, by reason of his remaining manentem adhuc in eo corruptiocorruption, he doth not perfectly, nem, bonum nec perfecte velit ; nenor only, will that which is good, but que id tantummodo, verum etiam doth also will that which is evil.' quandoque malum.

V. The will of man is made V. Voluntas humana perfecte ac perfectly and iminutably free to immutabiliter libera ad bonum sogood alone, in the state of glory lum redditur non nisi in statu only.

glorice.

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Of Effectual Calling.

De vocatione efficaci. I. All those whom God hath pre I. Deus quos ad vitam prædestinadestinated unto life, and those only, vit omnes, eosque solos dignatur per he is pleased, in his appointed and verbum suum et spiritum constituto accepted time, effectually to call, suo acceptoque tempore vocare effby his Word and Spirit,* out of caciter' e statu illo peccati et morthat state of sin and death, in which tis in quo sunt natura constituti, they are by nature, to grace and ad gratiam ac salutem per Jesum salvation by Jesus Christ;' enlight- Christum ;' idque mentes eorum ening their minds, spiritually and illuminando, ut modo spirituali et savingly, to understand the things salutari quce Dei sunt intelligant;' of God;" taking away their heart tollendo eorum cor lapideum, doof stone, and giving unto thein an nandoque eis cor carneum ;' volunheart of flesh;' renewing their tates eorum renovando ac pro powills, and by his almighty power tentia sua omnipotente ad bonum determining them to that which determinando,' et ad Jesum Chriis good, and effectually drawing stum trahendo efficaciter ;' ita tathem to Jesus Christ;' yet so as men ut illi nihilominus liberrime they come most freely, being made veniant, volentes nempe facti per willing by his grace.'

illius gratiam." II. This effectual call is of God's II. Efficax hcec vocatio est a sola

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*Gal. v. 17; Rom. vii. 15, 18, 19, 21, 23. • Acts xxvi. 18; 1 Cor. ii. 10, 12; Eph.i. 17, 18. Eph. iv. 13; Heb. xii. 23; 1 John iii. 2; ? Ezek. xxxvi. 26. Jude 24.

* Ezek. xi. 19; Phil. ii. 13; Deut. xxx. 6; • Rom. viji. 30; xi. 7; Eph. i. 10, 11.

Ezek. xxxvi. 27. • 2 Thess. ii. 13, 14; 2 Cor. iii. 3, 6.

. Eph. i. 19; John vi. 44, 45. * Rom. viii. 2; Eph. ii. 1-5; 2 Tim. i. 9, 10 Cant. i. 4; Psa. cx. 3; John vi. 37; Rom. 10.

vi. 16-18.

free and special grace alone, not | Dei gratia, gratuita illa et speciali; froin any thing at all foreseen in a nulla autem re in homine preman;' who is altogether passive visa;' qui in hoc negotio se habet therein, until, being quickened and omnino passive, donec per spiritum renewed by the Holy Spirit,' he sanctum vivificatus ac renovatus," is thereby enabled to answer this potis inde factus sit vocationi huic call, and to embrace the grace respondere, gratiamque inibi oblaoffered and conveyed in it.' tam et exhibitam amplexari.

III. Elect infants, dying in in III. Electi infantes in infantia fancy, are regenerated and saved sua morientes regenerantur salvanby Christ through the Spirit,' who turque a Christo per spiritum* (qui worketh when, and where, and quando et ubi, et quo sibi placuerit how he pleasetli.' So also are all modo operatur),' sicut et reliqui electi other elect persons, who are in- omnes, quotquot externæ vocationis capable of being ontwardly called per ministerium verbi sunt incaby the ministry of the Word. paces.

IV. Others, not elected, although IV. Alii autem, qui non electi sunt, they may be called by the ministry of ut ut verbi ministerio vocari possint,' the Word,' and may have some com- communesque nonnullas operationes mon operations of the Spirit,' yet Spiritus experiri, nunquam tamen they never truly come unto' Christ, vere ad Christum accedunt, proinand therefore can not be saved : deque nec salvari possunt. Multo much less can men, not professing quidem minus poterunt illi, quotquot the Christian religion, be saved in religionem Christianam non profiany other way whatsoever, be they tentur (summam licet operam navanerer so diligent to frame their verint moribus suis ad naturæ lulives according to the light of na- men, istiusque quam profitentur reture and the law of that religion ligionis legem componendis), extra they do profess;" and to assert hanc unicam viam salutem unquam and maintain that they may is obtinere." Atque huic quidem contra

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' 2 Tim. i. 9; Titus iii. 4, 5; Eph. ii. 4, 5, 8,9; John iji. 8. Rom. ix. 11.

• 1 John v. 12; Acts iv. 12. * 1 Cor. ii. 14; Rom. viii. 7; Eph. ii. 5. Matt. xxii, 14. • John vi. 37; Ezek. xxxvi. 27; John v. * Matt. vii. 22; xiii. 20, 21; Heb. vi. 4, 5. 25.

'[Am. ed. to.] • Luke xviii. 15, 16, and Acts ii. 38, 39, and John vi. 64-66; viii. 24.

John iï. 3, 5, and 1 John v. 12, and Rom. “ Acts iv. 12; John xiv. 6; Eph. ii. 12; John viii. 9, compared.

iv. 22; xvii. 3.

very pernicious, and to be de- rium statuere ac defendere, perniciotested.

sum admodum est ac detestandum.

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CAP. XI.

CHAPTER XI.
Of Justification.

De Justificatione. 1. Those whom God effectually I. Quos Deus vocat efficaciter, eoscalleth he also freely justifieth;' dem etiam gratis justificat,' non not by infusing righteousness into quidem justitiam iis infundendo, them, but by pardoning their sins, sed eorum peccata condonando, and by accounting and accepting personasque pro justis reputando their persons as righteous : not atque acceptando; neque id certe for any thing wrought in them, propter quicquam aut in iis proor done by them, but for Christ's ductum, aut ab iis præstitum, vesake alone; nor' by imputing faith rum Christi solius ergo; eisque itself, the act of believing, or any ad justitiam non fidem ipsam, non other evangelical obedience to credendi actum, aut aliam quamthem, as their righteousness; but cunque obedientiam evangelicam, by imputing the obedience and verum obedientiam ac satisfactiosatisfaction of Christ unto them," nem Christi imputando,' eum nempe they receiving and resting on him recipientibus, eique ac justitiæ ejus and his righteonsness by faith; per fidem innitentibus; quam illi which faith they have not of fidem ex dono Dei, non a seipsis, themselves, it is the gift of God.' habent.'

II. Faith, thus receiving and II. Fides hoc modo Christum reresting on Christ and his right- cipiens, eique innitens ac justitice eousness, is the alone instrument ejus, est justificationis unicum instruof justification;' yet is it not alone mentum ; in homine tamen justificato in the person justified, but is ever hæc non est solitaria, verum gratiis accompanied with all other saving aliis omnibus salutaribus semper cograces, and is no dead faith, but mitata ; neque est hæc fides mortua, worketh by love.'

sed quæ per charitatem operatur.' III. Christ, by his obedience and III. Qui hunc in modum justif

2 John 9-11; 1 Cor. xvi. 22; Gal. i. 6

8. * Rom. viii. 30; iii. 24. •[Am. ed. not.] * Rcm. 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. • Acts x. 44; Gal. ii. 16; Phil, iii. 9; Acts

xiii. 38, 39; Eph. ii. 7, 8. John i. 12; Rom. iii. 28; v.1. * James ii, 17, 22, 26; Gal. v. 6.

death, did fully discharge the debt|cantur, eorum omnium debita Chriof all those that are thus justified, stus per obedientiam suam mortemque and did wake a proper, real, and prorsus dissolvit ; eorumque vice jufull satisfaction to his Father's stitiæ Patris sui realem, plenam, et justice in their behalf." Yet in- proprie dictam satisfactionem præasmuch as he was given by the stitit. Quum tamen non propter in Father for them, and his obe- iis quicquam, verum gratuito Pater dience and satisfaction accepted cum Christum ipsum pro eis dederit, in their stead,' and both freely, tum obedientiam ejus ac satisfactionot for any thing in them, their nem tanquam eorum loco constituti: justification is only of free grace;" acceptaverit ; omnino a gratia gratuthat both the exact justice and rich ita est eorum justificatio;* Quo nimigrace of God might be glorified in rum Dei tum accurata justitia tum the justification of sinners." locuples gratia glorificata foret in

justificatione peccatorum." IV. God did, from all eternity, IV. Ab æterno decrevit Deus elecdecree to justify all the elect,' and tos omnes justificare,' Christusque in Christ did, in the fullness of time, temporis plenitudine mortuus est pro die for their sins, and rise again eorum peccatis, et in justificationem for their justification:' neverthe- eorum resurrexit:' nihilo minus taless, they are not justified until men justificati prius non sunt, quam the Holy Spirit doth, in due time, Christum eis in tempore suo opportuactually apply Christ unto them.” no Spiritus Sanctus actu applicuerit.

V. God doth continue to for V. Perseverat Deus eorum pecgive the sins of those that are cata condonare quos semel justifijustified;' and although they can cavit,' quin et etiamsi excidere statu never fall from the state of justi- justificationis nunquam possint ; "o fication, yet they may by their fieri tamen potest ut iræ Dei, pasins fall under God's fatherly dis- ternæ quidem illi, per peccata sua pleasure, and not have the light se exponant, nec lumen paterni vulof his countenance restored unto tus prius sibi habeant restitutum, them, until they humble them- quam semet ipsos humiliaverint,

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Rom. v. 8-10, 19; 1 Tim. ii. 5, 6; Heb. x.

10, 14; Dan. ix. 24, 26; Isa. liii. 4-6,

10-12 * Rom. viii. 32. * 2 Cor. v. 21; Matt. iii. 17; Eph. v. 2. * Rom. iii. 24; Eph. i. 7.

5 Rom. iii. 26; Eph. ii. 7.
Gal. iii. 8; 1 Pet. i. 2, 19, 20; Rom. viii. 30.
Gal. iv. 4; 1 Tim. ii. 6; Rom. iv. 25.
6 Col. i. 21, 22; Gal. ii. 16; Titus iii. 4-7.
9 Matt. vi. 12; 1 John i. 7, 9; ii. 1, 2.
10 Luke xxii. 32; John x. 28; Heb. x. 14.

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