be no other but the Holy Spirit speaking in the Scripture. [895] nemur acquiescere, nullus alius esse potest, præter Spiritum Sanctum in Scriptura pronunciantem. [896] Chapter II. Cap. II. Of God, and of the Holy Trinity. De Deo et Sacro-sancta Trinitate. I. There is but one only [897] living and true God, [898] who is infinite in being and perfection, [899] a most pure spirit, [900] invisible, [901] without body, parts, [902] or passions, [903] immutable, [904] immense, [905] eternal, [906] incomprehensible, [907] almighty, [908] most wise, [909] most holy, [910] most free, [911] most absolute, [912] working all things according to the counsel of his own immutable and most righteous will, [913] for his own glory; [914] most loving, [915] gracious, merciful, longsuffering, abundant in goodness and truth, forgiving iniquity, transgression, and sin; [916] the rewarder of them that diligently seek him; [917] and withal most just and terrible in his judgments; [918] I. Unus est unicusque, [919] vivens ille et verus Deus: [920] qui idem est essentia et perfectione infinitus, [921] Spiritus purissimus, [922] invisibilis, [923] sine corpore, sine partibus, [924] sine passionibus, [925] immutabilis, [926] immensus, [927] æternus, [928] incomprehensibilis, [929] omnipotens, [930] summe sapiens, [931] summe sanctus, [932] liberrimus, [933] maxime absolutus; [934] operans omnia secundum consilium immutabilis suæ ac justissimæ voluntatis, [935] ad suam ipsius gloriam; [936] idemque summa benignitate, [937] gratia, misericordia, et longanimitate; bonitate abundans et veritate; condonans iniquitatem, transgressionem et peccatum; [938] studiose quærentium ipsum remunerator; [939] sed et in judiciis suis justissimus idem ac tremendus maxime; [940]
hating all sin, [941] and who will by no means clear the guilty. . [942] peccatum omne perosus, [943] et qui sontem nullo unquam absolvet modo. [944] II. God hath all life, [945] glory, [946] goodness, [947] blessedness, [948] in and of himself; and is alone in and unto himself allsufficient, not standing in need of any creatures which he hath made, [949] nor deriving any glory from them, [950] but only manifesting his own glory in, by, unto, and upon them: he is the alone foundation of all being, of whom, through whom, and to whom are all things; [951] and hath most sovereign dominion over them, to do by them, for them, or upon them whatsoever himself pleaseth. [952] In his sight all things are open and manifest; [953] his knowledge is infinite, infallible, and independent upon the creature; [954] so as nothing is to him contingent or uncertain. [955] He is most holy in all his counsels, in all his works, and in all his commands. [956] To him is due from angels and men, and every other creature, whatsoever worship, service, or obedience, he is pleased to require of them. [957] II. Omnem vitam, [958] omnem gloriam, [959] bonitatem, [960] beatitudinemque [961] omnem in sese habet et a seipso Deus; qui solus in se sibique est ad omnia sufficiens; creaturarum, quas ipse condidit, nullius egens, [962] nec gloriam ab eis derivans ullam, [963] verum in iis, per eas, iis ipsis, ac super eas propriam ipsius gloriam tantummodo manifestans. Is omnis entitatis fans est unicus, a quo, per quem et ad quem omnia; [964] summumque in ea dominium habet, ac per illa, pro illis, in illa pro suo arbitrio quidlibet agendi potestatem. [965] In conspectu ejus aperta sunt omnia ac manifesta; [966] scientia ejus infinita est, infallibilis, atque a creatura independens, [967] adeo ut illi contingens incertumve nihil sit; [968] in omnibus ejus consiliis, operibus et mandatis est sanctissimus. [969] Quicquid cultus, quicquid officii, quicquid obsequii ab Angelis illi, ab hominibus, aut a quavis creatura exigere placet, id illi omne jure optimo debetur. [970] III. In the unity of the Godhead III. In Deitatis unitate personæ
head there be three persons, of one substance, power, and eternity: God the Father, God the Son, and God the Holy Ghost. [971] The Father is of none, neither begotten nor proceeding; the Son is eternally begotten of the Father; [972] the Holy Ghost eternally proceeding from the Father and the Son. [973] tres sunt unius ejusdemque essentiæ, potential ac æternitatis; Deus Pater, Deus Filius, ac Deus Spiritus Sanctus. [974] Pater quidem a nullo est, nec genitus nempe nec procedens: Filius autem a Patre est æterne genitus: [975] Spiritus autem Sanctus æterne procedens a Patre Filioque. [976] Chapter III. Cap. III. Of God's Eternal Decree. [977] De æterno Dei Decreto. I. God from all eternity did, by the most wise and holy counsel of his own will, freely and unchangeably ordain whatsoever comes to pass; [978] yet so as thereby neither is God the author of sin, [979] nor is violence offered to the will of the creatures, nor is the liberty or contingency of second causes taken away, but rather established. [980] I. Deus, e sapientissimo sanctissimoque consilio voluntatis suæ, libere ac immutabiliter, quicquid unquam evenit, ab omni æterno ordinavit; [981] ita tamen, id inde nec author peccati evadat Deus, [982] nec voluntati creaturarum sit vis illata, neque libertas aut contingentia causarum secundarum ablata sit, verum potius stabilita. [983] II. Although God knows whatsoever may or can come to pass upon all supposed conditions, [984] yet hath he not decreed any thing because he foresaw it as future, or as that which would come to pass upon such conditions. [985] II. Quamvis omnia cognoscat Deus, quæ suppositis quibusvis conditionibus sunt eventu possibilia; [986] non tamen ideo quicquam decrevit quoniam illud præviderat aut futurum, aut positis talibus conditionibus eventurum. [987] III. By the decree of God, for the manifestation of his glory, III. Deus, quo gloriam suam manifestaret, nonnullos hominum
some men and angels [988] are predestinated unto everlasting life, and others foreordained to everlasting death. [989] ac Angelorum [990] decreto suo ad æternam vitam prædestinavit, alios autem ad mortem æternam præordinavit. [991] IV. These angels and men, thus predestinated and foreordained, are particularly and unchangeably designed; and their number is so certain and definite that it can not be either increased or diminished. [992] IV. prædestinati illi et præordinati homines Angelique, particulariter sunt ac immutabiliter designati, certusque illorum est ac definitus numerus, adeo ut nec augeri possit nec imminui. [993] V. Those of mankind that are predestinated unto life, God, before the foundation of the world was laid, according to his eternal and immutable purpose, and the secret counsel and good pleasure of his will, hath chosen in Christ, unto everlasting glory, [994] out of his mere free grace and love, without any foresight of faith or good works, or perseverance in either of them, or any other thing in the creature, as conditions, or causes moving him thereunto; [995] and all to the praise of his glorious grace. [996] V. Qui ex humano genere sunt ad vitam prædestinati, illos Deus ante jacta mundi fundamenta, secundum æternum suum ac immutabile propositum, secretumque voluntatis suæ consilium et beneplacitum, elegit in Christo ad æternam gloriam, [997] idque ex amore suo et gratia mere gratuita; nec fide, nec bonis operibus, nec in his illave perseverantia, sed neque ulla alia re in creatura, prævisis, ipsum tanquam causis aut conditionibus ad id moventibus; [998] quo totum nempe in laudem cederet gloriosæ suæ gratiæ. [999] VI. As God hath appointed the elect unto glory, so hath he, by the eternal and most free purpose of his will, foreordained all the means thereunto. [1000] Wherefore they who are elected, being fallen in VI. Quemadmodum autem Deus electos ad gloriam destinavit, sic omnia etiam quibus illam consequantur media præordinavit, voluntatis suæ proposito æterno simul et liberrimo. [1001] Quapropter electi, postquam
Adam, are redeemed by Christ, [1002] are effectually called unto faith in Christ by his Spirit working in due season; are justified, adopted, sanctified, [1003] and kept by his power through faith unto salvation. [1004] Neither are any other redeemed by Christ, effectually called, justified, adopted, sanctified, and saved, but the elect only. [1005] lapsi essent in Adamo, a Christo sunt redempti; [1006] per Spiritum ejus opportuno tempore operantem, ad fidem in Christum vocantur efficaciter; justificantur, sanctificantur, [1007] et potentia ipsius per fidem custodiuntur ad salutem. [1008] Nec alii quivis a Christo redimuntur, vocantur efficaciter justificantur, adoptantur, sanctificantur et salvantur, præter electos solos. [1009]
VII. The rest of mankind God was pleased, according to the unsearchable counsel of his own will, whereby he extendeth or withholdeth mercy as he pleaseth, for the glory of his sovereign power over his creatures, to pass by, and to ordain them to dishonor and wrath for their sin, to the praise of his glorious justice. [1010]
VII. Reliquos humani generis Deo placuit secundum consilium voluntatis suæ inscrutabile {quo misericordiam pro libitu exhibet abstinetve) in gloriam supremæ suæ in creaturas potestatis, præterire; eosque ordinare ad ignominiam et iram pro peccatis suis, ad laudem justitiæ suæ gloriosæ. [1011]
VIII. The doctrine of this high mystery of predestination is to be handled with special prudence and care, [1012] that men attending the will of God revealed in his Word, and yielding obedience thereunto, may, from the certainty of their effectual vocation, be assured of their eternal election. [1013] So shall this doctrine afford matter of praise, reverence, and admiration of God; [1014] and of humility, diligence, and abundant consolation
VIII. Doctrina de sublimi hoc prædestinationis mysterio non sine summa cura et prudentia tractari debet, [1015] quo nimirum homines, dum voluntati Dei in verbo ejus revelatæ advertant animos, eique debitam exhibeant obedientiam, de efficaci sua vocatione certiores facti, ad æternæ suæ electionis assurgere possint certitudinem. [1016] Ita demum suppeditabit hæc doctrina laudandi, reverendi, admirandique Deum argumentum, [1017] quin etiam humilitatis,
to all that sincerely obey the gospel. [1018] diligentiæ et consolationis copiosæ omnibus sincere obedientibus evangelio. [1019] Chapter IV. Cap. IV. Of Creation. De Creatione. I. It pleased God the Father, Son, and Holy Ghost, [1020] for the manifestation of the glory of his eternal power, wisdom, and goodness, [1021] in the beginning, to create or make of nothing the world, and all things therein, whether visible or invisible, in the space of six days, and all very good. [1022] I. Deo, Patri, Filio et Spiritui sancto, complacitum est, [1023] quo æternæ suæ cum potentiæ tum sapientiæ bonitatisque gloriam manifestaret, [1024] mundum hunc, et quæ in eo continentur universa tam visibilla quam invisibilia, in principio intra sex dierum spatium creare, seu ex nihilo condere, atque omnia quidem bona valde. [1025] II. After God had made all other creatures, he created man, male and female, [1026] with reasonable and immortal souls, [1027] endued with knowledge, righteousness, and true holiness, after his own image, [1028] having the law of God written in their hearts, [1029] and power to fulfill it; [1030] and yet under a possibility of transgressing, being left to the liberty of their own will, which was subject unto change. [1031] Beside this law written in their hearts, they received a command not to eat of the tree of the knowledge of good II. Postquam omnes alias creaturas condidisset Deus, creavit hominem marem et foeminam, [1032] animabus inditis rationalibus ac immortalibus, [1033] imbutos cognitione, justitia, veraque sanctitate, ad suam ipsius imaginem, [1034] habentes in cordibus suis inscriptam Divinam legem, [1035] simul et eandem implendi vires; [1036] non tamen sine quadam violandi possibilitate; libertati siquidem permissi erant voluntatis suæ haud immutabilis. [1037] Præter autem hanc in cordibus eorum inscriptam legem de non comedendo ex arbore scientiæ boni malique
and evil; which while they kept they were happy in their communion with God, [1038] and had dominion over the creatures. [1039] mandatum insuper acceperunt; quod certe quam diu observabant, communione Dei beati erant, [1040] dominiumque habebant in creaturas. [1041] Chapter V. Cap. V. Of Providence. De Providentia. God, the great Creator of all things, doth uphold, [1042] direct, dispose, and govern all creatures, actions, and things, [1043] from the greatest even to the least, [1044] by his most wise and holy providence, [1045] according to his infallible foreknowledge [1046] and the free and immutable counsel of his own will, [1047] to the praise of the glory of his wisdom, power, justice, goodness, and mercy. [1048] I. Magnus ille rerum omnium creator Deus sapientissima sua et sanctissima simul providentia [1049] creaturas, actiones, resque [1050] a maximis usque ad minimas [1051] universas sustentat, [1052] dirigit, ordinat, gubernatque secundum infallibilem suam præscientiam, [1053] et voluntatis suæ consilium liberum ac immutabile, [1054] ad laudem gloriæ sapientiæ suæ, potentiæ, justitiæ, bonitatis, ac misericordiæ. [1055] II. Although in relation to the foreknowledge and decree of God, the first cause, all things come to pass immutably and infallibly, [1056] yet by the same providence he ordereth them to fall out, according to the nature of second causes, either necessarily, freely, or contingently. [1057] II. Quamvis respectu præscientiæ ac decreti Dei (causæ primæ) omnia immutabiliter atque infallibiliter eveniant, [1058] per eandem tamen ille providentiam eadem ordinat evenire necessario, libere, aut contingenter, pro natura causarum secundarum. [1059] III. God, in his ordinary providence, maketh use of means, [1060] yet is free to work without, [1061] III. Deus in providentia sua ordinaria mediis utitur, [1062] iis tamen non astringitur, quo minus absque eis, [1063]