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ing understanding of such things as are revealed in the Word;1 and that there are some circumstances concerning the worship of God, and government of the Church, common to human actions and societies, which are to be ordered by the light of nature and Christian prudence, according to the general rules of the Word, which are always to be observed.2

VII. All things in Scripture are not alike plain in themselves, nor alike clear unto all;3 yet those things which are necessary to be known, believed, and observed, for salvation, are so clearly propounded and opened in some place of Scripture or other, that not only the learned, but the unlearned, in a due use of the ordinary means, may attain unto a sufficient understanding of them.4

VIII. The Old Testament in Hebrew (which was the native language of the people of God of old), and the New Testament in Greek (which at the time of the writing of it was most generally known to the nations), being immediately inspired by God, and by his singular care and providence kept pure in all ages, are therefore authentical ;6 so as in all controver

revelantur, agnoscimus esse tiecessariam:1 quin etiam nonnullas tm circumstantias outturn Dei spertantes et Ecclesice regimen, Us cum humanis actionibtis et societatibus communes, qua; naturali famine nc prudentia Christiana secundum generates verbi regulas (perpetuo quidem illas observandas) sunt regulaneke.2

VII. Qua? in Scriptura continentur non sunt omnia cequc aid in se perspicua, aut omnibus hominibus evidentia:3 ea tamen omnia qtue ad safatem necessaria sunt cognitu, creditu, observatu, adeo perspicue, alicubi saltern in Scriptura, proponuntur et explicantur, ut eorum non docti solum, verum indocti etiam ordinariorum debito usu mediorum, sufficientem assequi possint inteUigentiam.*

VIII. Instrumentum Vetus Hebrcea lingua (antiqua Dei populo ncmpe vernacula) Novum autem Graxa (id qua. apud Gentes maxime omnium tunc temporis, quum scriberetur Ulud, obtinuerat), immediate a Deo inspirata, ejusque cura et Providentia singulari per omnia hue usque secula pura d intaminata custodita, ea propter sunt authentica.5 Adeo sane ut ad

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sies of religion the Church is finally to appeal unto them.1 But because these original tongues are not known to all the people of God who have right unto, aud interest in the Scriptures, and are commanded, in the fear of God, to read and search them,2 therefore they are to be translated into the vulgar language of every nation unto which they come,3 that the Word of God dwelling plentifully in all, they may worship him in an acceptable manner,* and, through patience and comfort of the Scriptures, may have hope.5

IX. The infallible rule of interpretation of Scripture is the Scripture itself; and therefore, when there is a question about the true and full sense of any Scripture (which is not manifold, but one), it must6 be searched and known by other places that speak more clearly.'

X. The Supreme Judge, by which all controversies of religion are to be determined, and all decrees of councils, opinions of ancient writers, doctrines of men, and private spirits, are to be examined, and in whose sentence we are to rest, can

1 Isa. viii. 20; Acts xv. 15; John v. 39,46. • John v. 39.

1 1 Cor. xiv. 6, 9,11, 12, 24, 27, 28. 'Col. iii. 16.

ilia ultimo in omnibus de religione controversiis Ecclesia debeat appellare.1 Quoniam autem Originates istce lingua; non sunt toti Dei populo intellects (Quorum tatnen et jus est ut scripturas habeant, et interest plurimum, quique eas in timore Dei legere jubentur et perscrutari)i proinde sunt in vulgarem cujusque Gentis, ad quam pervenerint linguam transferenda,3 ut omnes, verbo Dei opulenter in ipsis habitante, Deum grato acceptoque modo cohnt* et per patientiam ac consolatwnem Scripturarum spem lmbeant.b

IX. InfaUibilis Scripturam interpretandi regula est Scriptura ipsa. Quoties igitur cunque oritur qwestio de veto plenoqtte Scriptura; cujusvis sensu (unicus ille est non multiplex), ex aliis locis, qui apertius loquuntur, est indagandus et cognoscendusJ1

X. Supremus judex, a quo omnes de religione controversial sunt determinanda, omnia Conciliorum deer eta, opiniones Scriptorum Veterum, doctrinal denique hominum, et privati quicunque Spiritus sunt cxaminandi, cujusque sententia te

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be no other but the Holy Spirit 6peakiDg in the Scripture.1

Chapter II.
Of God, and of the Holy Trinity.

I. There is but one only" living and true God,' who is infinite in being and perfection,4 a most pure spirit,8 invisible," without body, parts,' or passions,' immutable,' immense,10 eternal," incomprehensible," almighty," most wise," most holy," most free," most absolute," working all things according to the counsel of his own immutable and most righteous will," for his own glory;" most loving," gracious, merciful, long-suffering, abundant in goodness and truth, forgiving iniquity, transgression, and sin;" the rewarder of them that diligently seek him;" and withal most just and terrible in his judgments;"

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ncmur acqniescerc, nidlus alius esse potest, prtvter Spiritum Sanctum in Scriptura pronunciantem.'

Cap. H.
De Deo et Socro-sancta Trinitate.

L Units est unicusquc,* vivens ilk ct verus Deus:' qui idem est essentia et perfectione infinitus," Spiritus purissimus,1 invisibilis,' sine corpore, sine partibus,1 sine passionibus," immutabilis," immensus," (dermis" incompreJwnsibilis,'7 omnipotens,13 simme sapiens," summe sanctus," liberrimus," maxim absolutus;" qperans omnia secundum consilium immutabilis sua ac justissimce voluntatis," ad suam ipsius gloriam ;" idemquc summa benignitate," gratia, misericordia, et longanimitate; bonitate abundans ct veritate; condonans iniquitatem, transgressionem et peccatum;" studiose quarrentium ipsum remunerator sed et in judiciis suis justissimus idem ac tremcndus maxime;"

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hating all sin,1 and who will by no means clear the guilty.2

II. God hath all life," glory,1 goodness,' blessedness," in and of himself; and is alone in and unto himself all-sufficient, not standing in need of any creatures which he hath made,' nor deriving any glory from them," 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;' and hath most sovereign dominion over them, to do by them, for them, or upon them whatsoever himself pleaseth.'0 In his sight all thing6 are open and manifest;11 his knowledge is infinite, infallible, and independent upon the creature;18 so as nothing is to him contingent or uncertain.1' He is most holy in all his counsels, in all his works, and in all his commands.1' To him is due from angels and men, and every other creature, whatsoever worship, service, or obedience, he is pleased to require of them."

III. In the unity of the God

1 Psa. v. 5,6.

'Nahum i. 2, 8; Exod. xxxiv. 7. 3 John v. 26.

* Acts vii. 2.

* Psa. cxix. 68.

* 1 Tim. vi. 15; Rom. ix. 6. 7 Acts xvii. 24, 25.

6 Job xxii. 2, 23.

peccatum omne perosus,1 et qui sontem tiullo unquatn absolvet modo.7

II. Otnnem vitam,' omnem gloriam,* bonitatem,' beatitudinemquc' omnem in sese habct et a seipso Deus; qui sohis in se sibique est ad omnia s-ufficiens; creaturarum, quas ipse condidit, nullius egens? nec gloriam ah cis derivans ullam," verum in iis, per eas, its ipsis, ac super eas propriam ipsius gloriam tantummodo manifestans. Is omnis entitatis fons est unicus, a quo, per quern et ad quern omnia;' summumque in ea dominium habet, ac per ilia, pro illis, in ilia pro suo arbitrio quidlibet agendi potestatem.l° In conspectu ejus apcrta sunt omnia ac manifcsta /" scientia ejus infinita est, infallibilis, atque a creatura independens," adeo ut illi contingens incertumve nihil sit;" in omnibus ejus consiliis, operibus et mandatis est sanctissimus." Quicquid cultus, quicquid officii, quicquid obsequii ah Angelis illi, ah hominibus, aut a quavis creatura exigere placet, id illi omne jure optima debetur."

III. In Deitatis unitatc persona?

9 Rom. xi. 36.

"Rev. iv. 11; 1 Tim. vi. 15; Dan. iv. 25,35. 11 Heb. iv. 13.

"Rom. xi. 38, 34; Psa. cxlvii. 5.
"Acts xv. 18; Ezek. xi. 5.
"Psa. cxlv. 17; Rom. vii. 12.
» Rev. v. 12-14.

head there be three persons, of one substance, power, and eternity: God the Father, God the Son, and God the Holy Ghost.1 The Father is of none, neither liegotten nor proceeding; the Son is eternally begotten of the Father;3 the Holy Ghost eternally proceeding from the Father and the Son.'

Chapter III.
Of Gods Eternal Decree.*

L God from all eternity did, by the most wise and holy counsel of his own will, freely and unchangeably ordain whatsoever comes to pass;' yet so as thereby neither is God the author of sin," nor is violence offered to the will of the creatures, nor is the liberty or contingency of second causes taken away, but rather established.'

II. Although God knows whatsoever may or can come to pass upon all supposed conditions," yet hath he not decreed any thing because he foresaw it as future, or as that which would come to pass upon such conditions."

III. By the decree of God, for the manifestation of his glory,

tres sunt unius ejusdemque essentia, potentim ac cetemitatis; Deus Pater, Deus Filius, ac Dcus Spiritus Sanclus.' Pater quidetn a nuilo est, nee genitus nempe nec procedens: Filius autem a Patre est teterne genitus:' Spiritus autem Sanetus ceterne procedens a Patre Filioque.'

Cap. m.
De ouerno Dei Decreto.

I. Deus, e sapientissimo sanctissinwquc consilio voluntatis suw, libere ac immutabiliter, quicquid unquam evenit, ab omni wterm ordinavit;" ita tamen, ut hide nec author peccati cvadat Deus,' nec voluntati creaturarum sit vis Ulata, neque libertas aut cowtingentia causarum secundarum ablata sit, verum potkis stability.1

II. Quamvis omnia cognoscat Deus, qua; suppositis quibustis conditionibus stmt eventu possibilianon tamen ideo quicquam decrevit quoniam illud prccviderat aut futurum, aut positis talibus conditionibus eventurum."

III. Deus, quo gloriam suam manifestaret, nonnullos hominum

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