Cap. 2 ultima ratio: As under the covenant of nature, so under grace salvation is obtainable for all — Cap. 2 closes
The last reason is drawn from a comparison of the twofold covenant, and according to it of the twofold ordination of human beings unto salvation. As therefore in the covenant of nature, which is understood as made with Adam in the very creation, salvation was obtainable for Adam and all his posterity under the condition of obedience to be rendered to the law of nature and to the express command of God, so in the covenant of grace, which was sanctioned in the blood of the Mediator, salvation is understood as obtainable for all human beings also under the condition published in the Gospel — namely, faith in this Mediator who satisfied for the sins of the human race. Further, as in the first covenant God, who ordained salvation as obtainable for Adam and his posterity, nevertheless did not predestine that either Adam himself or any of his posterity should in fact be saved through that covenant, so God, who in the second covenant ordained salvation as obtainable for all under the condition of faith, nevertheless did not predestine to give this faith to each and every person who would infallibly obtain salvation.
Yet lest the blood of the Son of God should flow away, and by the fault of human choice the same should happen in the second covenant that had happened in the first — namely, that no one should enjoy its benefit — God stirred within himself a higher and more secret counsel, and decreed out of mere and special mercy to give to some that they both can and will fulfill the aforesaid condition of faith, indeed that they in fact fulfill it infallibly. Now just as he would be injurious to God who should deny that salvation was ordained by God as obtainable for Adam and his posterity under the covenant of nature, even though according to that covenant no one was made partaker of salvation, so he is more injurious to Christ who denies that his death was ordained by God as a remedy of salvation applicable to all under the condition of the new covenant, even though many do not obtain salvation from it. God himself gave to the world this remedy applicable to each and every person: let the world grant God the liberty of applying it or not applying it, as shall seem good to his wisdom, mercy, and justice. Those who think of the death of Christ in this way do not take out of the midst that common philanthropy of God which Scripture testifies; and yet they at the same time maintain that as many as are saved by the merit of Christ’s death have been saved by special and unmerited grace, and that as many as are not saved have perished by their own unbelief or at least by their own fault. It is superfluous to heap up more reasons for corroborating our opinion. What is customarily objected on the contrary side let us now hear.
Latin
Ultima ratio petitur ex collatione duplicis foederis, et secundum illud, duplicis ordinationis hominum ad salutem. Sicut igitur in foedere naturae, quod cum Adamo in ipsa creatione pactum intelligitur, salus fuit Adamo et omnibus ejus posteris parabilis, sub conditione obedientiae legi naturae et expresso Dei mandato praestandae, sic in foedere gratiae, quod in Mediatoris sanguine sancitum est, salus etiam omnibus hominibus parabilis intelligitur sub conditione in Evangelio publicata, scilicet, fidei in hunc mediatorem, qui satisfecit pro peccatis humani generis. Porro, sicut in primo foedere Deus, qui ordinavit salutem ut parabilem Adamo et posteris ejus, non tamen praedestinavit ut vel ipse Adamus, vel ullus ex posteris ejus per illud foedus reapse salvaretur, ita Deus, qui in secundo foedere ordinavit salutem ut omnibus parabilem sub conditione fidei, non tamen praedestinavit fidem hanc dare omnibus et singulis, qui infallibiliter salutem consequerentur. Ne tamen difflueret sanguis Filii Dei, et vitio humani arbitrii idem eveniret in secundo foedere quod eveniret in primo, nempe, ut ejus beneficio nemo frueretur, agitavit Deus apud se altius et secretius consilium, atque statuit ex mera et speciali misericordia quibusdam donare ut praedictam fidei conditionem et possint et velint implere, imo ut de facto infallibiliter impleant. Jam vero sicuti injurius esset in Deum, qui negaret salutem fuisse a Deo ordinatam, ut parabilem Adamo et posteris ejus sub foedere naturae, quamvis juxta illud foedus nemo fuit factus salutis compos, ita in Christum magis injurius est, qui negat mortem ejus a Deo fuisse ordinatam, ut remedium salutis sub conditione foederis novi applicabile omnibus, quamvis multi inde salutem non consequantur. Ipse Deus dedit mundo hoc remedium omnibus et singulis applicabile: concedat mundus Deo libertatem illud applicandi vel non applicandi, prout ejus sapientiae, misericordiae ac justitiae visum fuerit. Qui hoc modo de morte Christi sentiunt, illam communem Dei philanthropian, quam Scriptura testatur, non e medio tollunt: et tamen simul tuentur, quotquot merito mortis Christi servantur, speciali et immerita gratia fuisse servatos; quotquot non servantur, propria infidelitate aut saltem culpa periisse. Plures rationes ad corroborandam sententiam nostram congerere superflue. Quod in contrarium objici solet jam audiamus.