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some men and angels1 are predestinated nnto everlasting life, and others foreordained to everlasting death.'

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.'

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,' 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;' and all to the praise of his glorious grace.'

VI. As God hath appointed the elect nnto glory, so hath he, by the eternal and most free purpose of his will, foreordained all the means thereunto.' Wherefore they who are elected, being fallen in

ac Angelorum1 decreto suo ad ceternam vitam praidestinavit, alios autem ad mortem osternam praordinavit.''

IV. Prosdestinati illi et prazordinati homines Angelique, particular iter sunt ac immutabiliter designate certusque iUorum est ac definitus numerus, adeo ut nec augeri possit nec imminui'

V. Qui ex humano gencre sunt ad vitam pradestinati, illos Deus ante jaeta mundi fundamenta, secundum asternum suum ac immutabilc proposition, secretumque voluntatis sua; consilium et beneplacitum, elegit in Christo ad ceternam ghriam,* idque ex amore suo et gratia mere gratuita; nec fide, nec bonis operibus, nec in his iilave perseverantia, sed neque tdla alia re in creatura, prcevisis, ipsum tanquam causis aut conditionibus ad id moventibus;' quo totum nempe in laudem cederet gloriosoz sua gratia;'

VI. Quemadmodum autem Deus electos ad gloriam destinavit, sic omnia etiam quibus illam consequantur media prazordinavit, voluntatis sim proposito mterno sinml et liberrimo.^ Quapropter electi, postAdam, are redeemed by Christ,' are effectually called unto faith in Christ by his Spirit working in due season; are justified, adopted, sanctified," and kept by his power through faith unto salvation.' Neither are any other redeemed by Christ, effectually called, justified, adopted, sanctified, and saved, but the elect only.4

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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.*

VIIL The doctrine of this high mystery of predestination is to be handled with special prudence and care," 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.' So shall this doctrine afford matter of praise, reverence,and admiration of God;" and of humility, diligence, and abundant conso

quam lapsi essent in Adamo, a Christo sunt redempti;1 per Spiritum ejus opportune tempore opcrantem, ad fidem in Christum voeantur efficaciter; justificantur, sanctifieatitur'et potentia ipsiusperfidem custodiuntur ad salutem.' Nec alii quivis a Christo redimuntur, voeantur effieaciter, justificantur, adoptantur, sanetificanturet salvantur, prceter electes solos.'

VII. Reliquos humatu generis Deo placuit secundum consilium voluntatis sua! imcrutabUe (quo misericordiam pro libitu exhibet abstinetre) in gloriam supremw stue in creatiiras potestatis, praterire; eosque ordincire ad ignommiam et iram propeccatis suis, ad kiudem justitke sues gloriosce.''

VIII. Doctrina de sublimi hoepmdestinatwnis mysterio tton sine Mmma cura et prudentia tractari debet' quo nimirum homines, dum voluntati Dei in verbo ejus revelatee advertant animos, eique debitam exhibeant obedientiam, de efficaci sua vocaiione certiores facti, ad ceiernee sttm electionis assurgere possint certitudinem.1 Ita demum suppeditabit h&c doctrina laudandi, reverendi, adniirandiqm Deum argumentum' quin ctiam hulation to all that sincerely obey the gospel.1

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Chapter IV.
Of Creation.

L It pleased God the Father, Son, and Holy Ghost,' for the manifestation of the glory of his eternal power, wisdom, and goodness,' 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.'

II. After God had made all other creatures, he created man, male and female,' with reasonable and immortal souls,' endued with knowledge, righteousness, and true holiness, after his own image,' having the law of God written in their hearts,' and power to fulfill it ;* and yet under a possibility of transgressing, being left to the liberty of their own will, which was subject unto change.10 Beside this law written in their hearts, they received a command not to eat of the tree of the knowledge of good

militatis, diligentice et consolationis copiosce omnibus sincere obedientibus evangelic.'

Cap. IV.
De Creatione.

I. Deo, Patri, Filio et Spiritui sancto, complacitum est,7 quo ceterrm suae cum potential turn sapiential bonitatisque gloriam manifestaret' mundum hunc, et quae in eo continentur universa tarn visibilia quam invisibilia, inprincipio intra sex dierum spatium creare, seu ex nihilo condere, atque omnia quidem bona valde.*

IL Postquam omnes alias creaturas condidisset Deus, creavit hominem marem et Jceminam,' animabus inditis rationalibus ac immortalibus,' imbutos cognitione, justitia, veraque sanctitak, ad suam ipsius imaginem,1 habentes in cordibus suis inscriptam Divinam legem,1' simul et eandem implendi vires;' non tamen sine quadam violandi possibilitate; libertati siquidem permissi erant voluntatis sua hand immutabilis." Prater autem in cordibus eorum inscriptam legem de non comedendo exarbore sciential boni malique

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and evil; which while they kept they were happy in their communion with God,1 and had dominion over the creatures.'

Chapter V.
Of Providence.

God, the great Creator of all things, doth uphold," direct, dispose, and govern all creatures, actions, and things,4 from the greatest even to the least,' hy his most wise and holy providence,* according to his infallible foreknowledge' and the free and immutable counsel of his own will," to the praise of the glory of his wisdom, power, justice, goodness, and mercy.*

II. Although in relation to the foreknowledge and decree of God, the first cause, all things come to pass immutably and infallibly,'* yet by the same providence he ordereth them to fall out, according to the nature of second causes, either necessarily, freely, or contingently."

III. God, in his ordinary providence, maketh use of means," yet is free to work without,"

mandatum insuper acceperunt; quod certe quam dm observabant, communione Dei beati crant,1 dominiumqm luxbebant in creaturas.'

Cap. V.
De Providentia.

I. Magnus ille rerum omnium creator Deus sapientissima sua et sanetissima simulprovidentia' creatotras, actiones, resque1 a max im is usque ad minimas1 universas sustentat' dirigit, ordinat, gubernatque secundum infaUibilem suam praiscientiam,1 et voluntatis sua; consilium liberum at immutabile' ad laudem gloria sapiential sua;, potential, justUia;, bonitatis, ac miserkordia;'

II. Quamvis respectu prwscientiw ac decreti Dei (causa: prima') omnia immutabiliter aique infaUibiliter eveniant," per eandem tamen die providentiam eadem ordinat evenire necessario, libere, aut contingenter, pro natura causarum secundarum."

III. Deus in providentia sua ordinaria mediis utitur," iis tamen MM astringitur, quo minus absque eis," above,1 and against them, at his pleasure'

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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,' and that not by a bare permission,' but such as hath joined with it a most wise and powerful bounding,' and otherwise ordering and governing of them, in a manifold dispensation, to his own holy ends;' 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 6in.'

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 humbledand to raise them to a more close and constant

supra' aut etiam contra ea pro arbitrio suo operetur.7

IV. Omnipotentem Dei potentiam, sapientiam inscrutabilcm, bonitatemque infinitum procidentia ejus eo usque manifestat, ut vel ad primum lapsum, omniaque reliqua peccata, scu hominum sint sive angelorum, se extendat;' neque id quidem permissione nuclei,* verum cui conjuncta est sapientissima potentissimaque eorum limitation ac aliusmodi ad sanctos sibi propositos fines dispensatione multiplici ordinatio et gubernatio ita tamen ut omnis eorum vitiositas a sola proveniat creatura, a Deo neutiquam, qui satictissimus quum sit justissimusque neque est, nec esse quidem potest peccati autor aut approbatory

V. Sapientissimus, justissimus, et gratiosissimus idem Deus, scepenumero filios suos tentationibus multifariis, suorumquc cordium corruptioni ad tempus permittit; quo ob admissa prius peccata castiget cos, vel corruptionis Us detegat vim occultam, cordiumque suorum fraudulentiam ut humilientur;8 quoque eos excitet ad strictam magis et constantem a scipso profercndis suppetiis

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