of nature, nor the Jews by the letter of the law of Moses, were able to be freed and rise from it; at the same time that free-will was by no means extinguished among them, though weakened in power, and inclined to evil.

quidem per ipsam etiam litteram legis Moysi, inde liberari aut surgere possent; tametsi in eis liberum arbitrium minime extinctum esset, viribus licet attenuatum, et inclinatum.

CHAPTER II.-(Of the Dispensation and Mystery of the Coming of Christ.)

Whence it came to pass, that when the blessed fulness of time was come, the heavenly Father, the Father of mercies, and God of all comfort, sent to mankind His Son Jesus Christ, who had been declared and promised to many of the holy Fathers both before and under the law, both that He might redeem the Jews, who were under the law; and that the Gentiles, who followed not after righteousness, might attain unto righteousness, and that all might

Caput II. De Dispensatione, et Mysterio Adventus Christi. Quo factum est, ut cœlestis Pater, Pater misericordiarum, et Deus totius consolationis, Christum Jesum, Filium Suum, et ante legem et legis tempore multis sanctis Patribus declaratum ac promissum, cum venit beata illa plenitudo temporis, ad homines miserit, ut et Judæos, qui sub lege erant, redimeret ; et Gentes, quæ non sectabantur justitiam, justitiam apprehenderent,

receive the adoption of sons. Him hath God set forth for our sins as a propitiator, through faith in His blood, and not for ours only, but also for the sins of the whole world.

atque omnes adoptionem filiorum reciperent. Hunc proposuit Deus propitiatorem per fidem in sanguine ipsius pro peccatis nostris, non solum autem pro nostris, sed etiam pro totius mundi.

CHAPTER III.-(Who are justified by Christ.)

But although He died for all men, all nevertheless do not receive the benefit of His death, but they only, to whom the merit of His passion is communicated for as in truth men, unless they were born by propagation from the seed of Adam, would not be born unrighteous, seeing that they contract their unrighteousness with that propagation, in the very act of conception; so unless they were born again in Christ, they would never be justified: since that new birth through the merit of His passion, is

Caput III.-Qui per Christum justificantur.

Verum, etsi ille pro omnibus mortuus est, non omnes tamen mortis ejus beneficium recipiunt, sed ii dumtaxat, quibus meritum passionis ejus communicatur: nam, sicut re vera homines, nisi ex semine Adæ propagati nascerentur, non nascerentur injusti, cum ea propagatione, per ipsum, dum concipiuntur, propriam injustitiam contrahant; ita, nisi in Christo renascerentur, nunquam justificarentur: cum ea renascentia per meritum passionis

attributed to them by grace, whereby they are justified. The Apostle exhorts us always to give thanks to God for this benefit, who hath made us meet to be partakers of the inheritance of the saints in light, and hath delivered us from the power of darkness, and hath translated us into the kingdom of His dear Son, in whom we have redemption and the forgiveness of sins.

ejus gratia, qua justi fiunt, illis tribuatur. Pro hoc beneficio Apostolus gratias nos semper agere hortatur Patri, qui dignos nos fecit in partem sortis sanctorum in lumine, et eripuit de potestate tenebrarum, transtulitque in regnum Filii dilectionis suæ, in quo habemus redemptionem et remissionem peccatorum.

CHAPTER IV. (A Description is suggested of the Justification of the Wicked, and his condition in a State of Grace.)

In which words a description of the Justification of the wicked is insinuated; that it is a translation from that state, in which man is born the son of the first Adam, into that state of grace, and the adoption of sons of God, by the second Adam, Jesus Christ, our Saviour: which translation, since the promulga

Caput IV.-Insinuatur Descriptio Justificationis Impii, et modus ejus in Statu Gratiæ.

Quibus verbis Justificationis impii descriptio insinuatur; ut sit translatio ab eo statu, in quo homo nascitur filius (primi) Adæ, in statum gratiæ, et adoptionis filiorum Dei, per secundum Adam, Jesum Christum, Salvatorem nostrum: quæ quidem translatio,

tion of the Gospel, cannot take place without the laver of regeneration, or the desire of it: as it is written, "Except a man be born again of water and the Holy Ghost, he cannot enter into the kingdom of God."

post Evangelium promulgatum, sine lavacro regenerationis, aut ejus voto, fieri non potest: sicut scriptum est, "Nisi quis renatus fuerit ex aqua et Spiritu Sancto, non potest introire in regnum Dei."

CHAPTER V. (Of the necessity of Preparation for Justification in Adults, and whence it is.)

It declares moreover, that the commencement of justification itself in adults, is from the preventing grace of God through Jesus Christ, that is to say, from His calling, whereby they are called, without any merits of their own; so that they who, by reason of sins, were turned away from God, are disposed by His exciting and assisting grace to turn themselves, for their own justification, to the same freely

Caput V.-De necessitate Præparationis ad Justificationem in Adultis, et unde sit.

Declarat præterea, ipsius Justificationis exordium in adultis, a Dei per Christum Jesum præveniente gratia sumendum esse, hoc est, ab ejus vocatione, qua, nullis eorum existentibus meritis, vocantur; ut, qui per peccata a Deo aversi erant, per ejus excitantem atque adjuvantem gratiam ad convertendum se ad suam ipsorum justificationem, eidem gratiæ libere assentiendo, et cooperando, disponantur: ita ut, tangente Deo cor hominis per

assenting and co-operating grace: so that when God touches the heart of man by the illumination of the Holy Ghost; neither does man altogether do nothing, since he receives that inspiration, when it was in his power to reject it; nor yet can he move himself of his own free will to justification before God, without His grace: whence, when in the sacred writings, it is said "Return unto me and I will return unto you," we are reminded of our freedom: when we answer "Turn Thou us, O Lord, and so shall we be turned," we acknowledge that we are prevented by the grace of God.

Spiritus Sancti illuminationem, neque homo ipse nihil omnino agat, inspirationem illam recipiens, quippe qui illam et abjicere potest, neque tamen sine gratia Dei movere se ad justitiam coram illo libera sua voluntate possit: unde in sacris litteris cum dicitur, "Convertimini ad me, et ego convertar ad vos," libertatis nostræ admonemur: cum respondemus, "Converte nos, Domine, ad te, et convertemur," Dei nos gratia præveniri confitemur.

CHAPTER VI.-The Method of Preparation.

But men are disposed to this justification, when being excited and assisted by Divine grace, and receiving faith by hearing, they are freely moved to God, believing those things to be true which have

Caput VI.-Modus Præparationis.

Disponuntur autem ad ipsam justitiam, dum excitati divina gratia et adjuti, fidem ex auditu concipientes, libere moventur in Deum, credentes vera esse quæ divinitus revelata, et promissa