above, [1064] and against them, at his pleasure. [1065] supra [1066] aut etiam contra ea pro arbitrio suo operetur. [1067] IV. The almighty power, unsearchable wisdom, and infinite goodness of God so far manifest themselves in his providence that it extendeth itself even to the first fall, and all other sins of angels and men, [1068] and that not by a bare permission, [1069] but such as hath joined with it a most wise and powerful bounding, [1070] and otherwise ordering and governing of them, in a manifold dispensation, to his own holy ends; [1071] yet so as the sinfulness thereof proceedeth only from the creature, and not from God; who, being most holy and righteous, neither is nor can be the author or approver of sin. [1072] IV. Omnipotentem Dei potentiam, sapientiam inscrutabilem, bonitatemque infinitam providentia ejus eo usque manifestat, ut vel ad primum lapsum, omniaque reliqua peccata, seu hominum sint sive angelorum, se extendat; [1073] neque id quidem permissione nuda, [1074] verum cui conjuncta est sapientissima potentissimaque eorum limitatio, [1075] ac aliusmodi ad sanctos sibi propositos fines dispensatione multiplici ordinatio et gubernatio; [1076] ita tamen ut omnis eorum vitiositas a sola proveniat creatura, a Deo neutiquam, qui sanctissimus quum sit justissimusque neque est, nec esse quidem potest peccati autor aut approbator. [1077] V. The most wise, righteous, and gracious God doth oftentimes leave for a season his own children to manifold temptations and the corruption of their own hearts, to chastise them for their former sins, or to discover unto them the hidden strength of corruption and deceitfulness of their hearts, that they may be humbled; [1078] and to raise them to a more close and constant V. Sapientissimus, justissimus, et gratiosissimus idem Deus, sæpenumero filios suos tentationibus multifariis, suorumque cordium corruptioni ad tempus permittit; quo ob admissa prius peccata castiget eos, vel corruptionis iis detegat vim occultam, cordiumque suorum fraudulentiam ut humilientur; [1079] quoque eos excitet ad strictam magis et constantem a seipso proferendis suppetiis
dependence for their support unto [1080] himself, and to make them more watchful against all future occasions of sin, and for sundry other just and holy ends. [1081] dependentiam; Quo denique adversus onmes occasiones peccati de futuro reddat cautiores. Sed et ob alios etiam varios fines, justos sanctosque sibi propositos. [1082] VI. As for those wicked and ungodly men whom God, as a righteous judge, for former sins, doth blind and harden, [1083] from them he not only withholdeth his grace, whereby they might have been enlightened in their understandings and wrought upon in their hearts, [1084] but sometimes also withdraweth the gifts which they had, [1085] and exposeth them to such objects as their corruption makes occasion of sin; [1086] and withal, gives them over to their own lusts, the temptations of the world, and the power of Satan; [1087] whereby it comes to pass that they harden themselves, even under those means which God useth for the softening of others. [1088] VI. Quod scelestos illos spectat impiosque homines, quos Deus, ut justus judex, ob peccata præcedentia excæcat induratque; [1089] eis ille non solum gratiam suam non impertit, qua ipsis cum illuminari intellectus, tum affici corda potuissent; [1090] sed interdum subtrahit eis quibus imbuti erant dona, [1091] et ipsos exponit illiusmodi objectis, unde corruptio eorum arripit sibi peccandi occasiones; [1092] simulque tradit eos suis ipsorum concupiscentiis et tentationibus mundi, et potestati Satanæ; [1093] ex quo fit ut seipsos ipsi indurent, et quidem sub iisdem mediis quibus utitur Deus ad alios emolliendos. [1094] VII. As the providence of God doth, in general, reach to all creatures, so, after a most special manner, it taketh care of his Church, and disposeth all things to the good thereof. [1095] VII. Providentia Dei sicut ad omnes creaturas universali modo se extendit; ita modo plane peculiari Ecclesiæ suæ curam gerit, ac in ejus bonum disponit universa. [1096]
Chapter VI. Cap. VI. Of the Fall of Man, of Sin, and of the Punishment thereof. De hominis lapsu, de peccato ejusque poena. I. Our first parents, being seduced by the subtilty and temptation of Satan, sinned in eating the forbidden fruit. [1097] This their sin God was pleased, according to his wise and holy counsel, to permit, having purposed to order it to his own glory. [1098] I. Primi parentes, Satanæ subtilitate ac tentatione seducti, fructus vetiti esu peccaverunt. [1099] Hoc eorum peccatum secundum sapiens suum sanctumque consilium Deo placuit permittere, non sine proposito illud ad suam ipsius gloriam ordinandi. [1100] II. By this sin they fell from their original righteousness and communion with God, [1101] and so became dead in sin, [1102] and wholly defiled in all the faculties and parts of soul and body. [1103] II. Hoc illi peccato, justitia sua originali et communione cum Deo exciderunt; [1104] itaque facti sunt in peccato mortui, [1105] atque in omnibus facultatibus ac partibus animæ corporisque penitus contaminati. [1106] III. They being the root of all mankind, [1107] the guilt of this sin was imputed, and the same death in sin and corrupted nature conveyed to all their posterity descending from them by ordinary generation. [1108] III. Quumque illi fuerint radix totius humani [1109] generis, hujusce peccati reatus fuit imputatus, eademque in peccato mors ac natura corrupta propagata, omnibus illorum posteris, quotquot ab iis ordinaria quidem generatione procreantur. [1110] IV. From this original corruption, whereby we are utterly indisposed, disabled, and made opposite to all good, [1111] and wholly inclined to all evil, [1112] do proceed all actual transgressions. [1113] IV. Ab hac originali labe (qua ad omne bonum facti sumus inhabiles prorsus ac impotentes, eique plane oppositi, [1114] ad malum autem omne proclives penitus) [1115] proveniunt omnia peccata actualia. [1116] V. This corruption of nature, V. Hæc naturæ corruptio durante
during this life, doth remain in those that are regenerated; [1117] and although it be through Christ pardoned and mortified, yet both itself and all the motions thereof are truly and properly sin. [1118] hac vita manet etiam in regenitis; [1119] et quamvis per Christum et condonata sit et mortificata; nihilo minus tam ipsa, quam ejus motus universi vere sunt ac proprie peccata. [1120] VI. Every sin, both original and actual, being a transgression of the righteous law of God, and contrary thereunto, [1121] doth, in its own nature, bring guilt upon the sinner, [1122] whereby he is bound over to the wrath of God [1123] and curse of the law, [1124] and so made subject to death, [1125] with all miseries spiritual, [1126] temporal, [1127] and eternal. [1128] VI. Peccatum omne cum originale tum actuale, quum justæ Dei legis transgressio sit eique contraria, [1129] peccatori suapte natura reatum infert, [1130] quo ad iram Dei, [1131] ac maledictionem legis [1132] subeundam obligatur, adeoque redditur obnoxius morti [1133] simul et miseriis omnibus spiritualibus, [1134] temporalibus, [1135] ac æternis. [1136] Chapter VII. Cap. VII. Of God's Covenant with Man. De foedere Dei cum nomine. I. The distance between God and the creature is so great that although reasonable creatures do owe obedience unto him as their Creator, yet they could never have any fruition of him as their blessedness and reward but by some voluntary condescension on God's part, which he hath been pleased to express by way of covenant. [1137] I. Tanta est inter deum et creaturam distantia, ut licet creaturæ rationales obedientiam illi ut creatori suo debeant, nullam tamen fruitionem ejus tanquam suæ beatitudinis ac præmii habere unquam potuissent, ni voluntaria fuisset aliqua ex parte Dei condescentio; quam ipsi exprimere placuit icto foedere. [1138] II. The first covenant made with II. Primum foedus cum hominibus
man was a covenant of works, [1139] wherein life was promised to Adam, and in him to his posterity, [1140] upon condition of perfect and personal obedience. [1141] initum erat foedus operum, [1142] quo vita Adamo promissa erat, ejusque in eo posteris, [1143] sub conditione obedientiæ perfectæ ac personalis. [1144] III. Man by his fall having made himself incapable of life by that covenant, the Lord was pleased to make a second, [1145] commonly called the covenant of grace: wherein he freely offered unto sinners life and salvation by Jesus Christ, requiring of them faith in him that they may be saved, [1146] and promising to give unto all those that are ordained unto life his Holy Spirit, to make them willing and able to believe. [1147] III. Quum autem homo lapsu suo omnem sibi præstruxisset ad vitam aditum per illud foedus, complacuit Domino secundum inire, [1148] quod vulgo dicimus Foedus Gratiæ; in quo peccatoribus offert gratuito vitam ac salutem per Jesum Christum, fidem in illum ab iis requirens ut salventur; [1149] promittensque omnibus qui ad vitam ordinantur se spiritum suum sanctum daturum, qui in illis operetur credendi cum voluntatem tum potentiam. [1150] IV. This covenant of grace is frequently set forth in the Scripture by the name of a testament, in reference to the death of Jesus Christ the testator, and to the everlasting inheritance, with all things belonging to it, therein bequeathed. [1151] IV. Hoc foedus Gratiæ in Scriptura sæpe nomine Testamenti indigitatur, respectu nimirum mortis Testatoris Jesu Christi, æternæque illius hæreditatis, quam is una cum omnibus eam spectantibus inibi legabat. [1152] V. This covenant was differently administered in the time of the law and in the time of the gospel: [1153] under the law it was administered by promises, prophecies, V. Hoc foedus sub Lege atque sub Evangelio administratum est modo alio atque alio. [1154] Sub Lege quidem per promissiones, prophetias et sacrificia, per circumcisionem, agnum
sacrifices, circumcision, the paschal lamb, and other types and ordinances delivered to the people of the Jews, all fore-signifying Christ to come, [1155] which were for that time sufficient and efficacious, through the operation of the Spirit, to instruct and build up the elect in faith in the promised Messiah, [1156] by whom they had full remission of sins and eternal salvation; and is called the Old Testament. [1157] pascalem, aliosque typos ac instituta populo Judaico tradita, quæ omnia Venturum Christum præsignificabant; [1158] erantque pro ratione illorum temporum sufficientia, et per operationem spiritus efficacia ad electos instruendum ac ædificandum in fide in promissum Messiam, [1159] per quem plenum peccatorum remissionem et salutem æternam sunt consecuti; diciturque Vetus Testamentum. [1160] VI. Under the gospel, when Christ the substance [1161] was exhibited, the ordinances in which this covenant is dispensed are the preaching of the word and the administration of the sacraments of Baptism and the Lord's Supper; [1162] which, though fewer in number, and administered with more simplicity aud less outward glory, yet in them it is held forth in more fullness, evidence, and spiritual efficacy, [1163] to all nations, both Jews and Gentiles; [1164] and is called the New Testament. [1165] There are not, therefore, two covenants of grace differing in substance, but one and the same under various dispensations. [1166] VI. Sub evangelio autem, exhibito jam Christo, substantia [1167] scilicet ac antitypo, præscriptæ rationes in quibus hoc foedus dispensatur, sunt prædicatio verbi, et administratio sacramentorum, baptismi nempe ac coenæ Dominicæ; [1168] in quibus quidem utut numero paucioribus, iisque simplicius ac minore cum externa gloria administratis, cum majore tamen plenitudine, evidentia, et efficacia spirituali [1169] populis cunctis tam Judæis quam Gentibus [1170] exhibetur; Diciturque Novum Testamentum. [1171] Non sunt ergo duo foedera gratiæ, re atque natura discrepantia; sed unum idemque, licet non uno modo dispensatum. [1172] .
Chapter VIII. Cap. VIII. Of Christ the Mediator. De Christo Mediatore. I. It pleased God, in his eternal purpose, to choose and ordain the Lord Jesus, his only-begotten Son, to be the Mediator between God and man, [1173] the Prophet, [1174] Priest, [1175] and King; [1176] the Head and Saviour of his Church, [1177] the Heir of all things, [1178] and Judge of the world; [1179] whom he did, from all eternity, give a people to be his seed, [1180] and to be by him in time redeemed, called, justified, sanctified, and glorified. [1181] I. Complacitum est Deo Filium ejus unigenitum Dominum Jesum in æterno suo proposito eligere atque ordinare ut Mediator esset inter Deum et hominem, [1182] Propheta, [1183] Sacerdos, [1184] et Rex, [1185] caput idem et salvator Ecclesiæ suæ; [1186] rerum omnium hæres, [1187] Mundique Judex; [1188] cui ab æterno populum dedit futurum illi in semen, [1189] ac per illum stato tempore redimendum, vocandum, justificandum, sanctificandum ac glorificandum. [1190] II. The Son of God, the second person in the Trinity, being very and eternal God, of one substance, and equal with the Father did, when the fullness of time was come, fake upon him man's nature, [1191] with all the essential properties and common infirmities thereof, yet without sin: [1192] being conceived by the power of the Holy Ghost in the womb of the Virgin Mary, of her substance. [1193] So that two whole, perfect, and distinct natures, the Godhead and the manhood, were inseparably joined together II. Filius Dei persona secunda in Trinitate, verus nempe idem æternusque Deus, substantiæ cum Patre unius ejusdemque, eique coæqualis, cum advenerat temporis plenitudo, assumpsit naturam humanam, [1194] una cum omnibus ejus proprietatibus essentialibus, communibusque infirmitatibus, immunem tamen a peccato, [1195] conceptus scilicet in utero eque substantia Mariæ Virginis, [1196] virtute Spiritus Sancti. Adeo sane ut naturæ duæ, integræ, perfectæ, distinctæque Deitas ac humanitas in una eademque