I am in the process of translating a theological treatise but am at a loss at how to translate these passages, or at least make them less clunky. Any help or comments on my translation would be appreciated! Whatever text is unbolded is simply provided as context to help translate the bolded section.
"Neque vero sufficit huic tam foedae labi abstergendae aut tam palpabili errori incrustando, dilutum & novitium illud εὔρημα quod nuper in Synodo a Praeside allatum ex quibusdam, si bene mentem eius perceperunt, intelleximus:"
(But neither is that dilute and novice εὔρημα [invention] that the President lifted from certain men at the Synod, if they understood his mind well, and that we have understood, enough to remove this very repugnant defect and to cover this palpable error.)
"Unde consequitur, actionem vel passionem illam, quae reconciliando & placando alicui qui iam irasci desiit, & offendenti parti non tantum reconciliatus est, sed eandem etiam summo amore diligit, suscipitur, actionem vel passionem reconciliatoriam, redemtoriam, & meritoriam nullo modo dici posse, imo supervacaneam & frustaneam esse: Quandoquidem autem actionem frustaneam Christo Redemtori nostro gloriosissimo tribuere religio nobis est, hinc est, quod peccatores ullos absolute voluntate citra huius meriti tanquam antecedentis causae intuitum, ad vitam aeternam electos esse negemus, quia electi & dilecti summa ac peremtoria dilectione, reconciliari & redimi nec possunt, nec necesse habent. "Quare cum hoc ipsum a Contra-Remonstrantibus & eorum asseclis aperte satis passim affirmetur, qua ratione satisfactionem Iesu Christi tueri possint, ipsi viderint, nobis certum est. . ."
(But since our religion attributes this action—which they make vain—to Christ our most glorious Redeemer, we therefore deny that any sinners have been elected to eternal life by an absolute will without consideration of this merit as an antecedent cause. The reason is that those who are chosen and beloved with the utmost and a peremptory love, neither can nor need to be reconciled and redeemed. Wherefore, because the Contra-Remonstrants and their followers everywhere affirm this openly enough, let them see for themselves how they can uphold the satisfaction of Jesus Christ.)
"Si eligere & reprobare aliquas personas singulares velim, ad declarandam misericordiam & justitiam meam, anne cum peccatrices erunt, idoneum medium reperire potero, quo satisfiat justitiae meae, ut misericordiam circa eas, quas eligere cuperem, exercere possim:"
(If I will to elect and reprobate certain individual persons to declare my mercy and justice, or when they will be sinners , I will be able to discover a fit medium by which My justice may be satisfied, that I may be able to exercise mercy towards those whom I have desired to choose.)
"Hisce extra omne dubium suppositis, fieri non potest, quin Deus filium suum dare voluerit paucis istis, ubi per pcatum miserae factae viderentur, redimendis, aliis deserendis & puniendis: Si enim affectum tantum aliquem in Deo fuisse statuatur, qui in decretum nondum desinat, tum ratio nulla dari posset, cur affectus ille generalis non fuerit erga omnes creaturas, quatenus tales, quia ille prorsus uniformis est in Deo, cum creaturae qua tales sive condendae sive conditae bonae sint, aut quatenus in lapsu considerantur pariter miserae ob peccatum primi parentis, sed circa singulares diversimode se habuerit: & ut pro his satisfieret justitiae suae, non pro illis voluerit; ἀυτὸ τὸ πρᾶγμα βοᾷ."
(With these suppositions beyond doubt, it is impossible that God willed to give His Son for the redemption of those few who seem to have been made miserable by sin, but for the abandonment and punishment of others. For if it is established that some affection was in God that does not yet terminate in a decree, then no reason could be provided why that general affection was not toward all creatures insofar as they are such but has exhibited itself variously toward individuals and would satisfy His justice for some but has not willed ἀυτὸ τὸ πρᾶγμα βοᾷ for others. The reason is because that affection is altogether uniform in God since creatures as such, whether they are to be created or have been created, are good; or, because insofar as they are considered in the fall on account of the sin of their first parent, they are equally miserable.)
"Neque vero sufficit huic tam foedae labi abstergendae aut tam palpabili errori incrustando, dilutum & novitium illud εὔρημα quod nuper in Synodo a Praeside allatum ex quibusdam, si bene mentem eius perceperunt, intelleximus:"
(But neither is that dilute and novice εὔρημα [invention] that the President lifted from certain men at the Synod, if they understood his mind well, and that we have understood, enough to remove this very repugnant defect and to cover this palpable error.)
"Unde consequitur, actionem vel passionem illam, quae reconciliando & placando alicui qui iam irasci desiit, & offendenti parti non tantum reconciliatus est, sed eandem etiam summo amore diligit, suscipitur, actionem vel passionem reconciliatoriam, redemtoriam, & meritoriam nullo modo dici posse, imo supervacaneam & frustaneam esse: Quandoquidem autem actionem frustaneam Christo Redemtori nostro gloriosissimo tribuere religio nobis est, hinc est, quod peccatores ullos absolute voluntate citra huius meriti tanquam antecedentis causae intuitum, ad vitam aeternam electos esse negemus, quia electi & dilecti summa ac peremtoria dilectione, reconciliari & redimi nec possunt, nec necesse habent. "Quare cum hoc ipsum a Contra-Remonstrantibus & eorum asseclis aperte satis passim affirmetur, qua ratione satisfactionem Iesu Christi tueri possint, ipsi viderint, nobis certum est. . ."
(But since our religion attributes this action—which they make vain—to Christ our most glorious Redeemer, we therefore deny that any sinners have been elected to eternal life by an absolute will without consideration of this merit as an antecedent cause. The reason is that those who are chosen and beloved with the utmost and a peremptory love, neither can nor need to be reconciled and redeemed. Wherefore, because the Contra-Remonstrants and their followers everywhere affirm this openly enough, let them see for themselves how they can uphold the satisfaction of Jesus Christ.)
"Si eligere & reprobare aliquas personas singulares velim, ad declarandam misericordiam & justitiam meam, anne cum peccatrices erunt, idoneum medium reperire potero, quo satisfiat justitiae meae, ut misericordiam circa eas, quas eligere cuperem, exercere possim:"
(If I will to elect and reprobate certain individual persons to declare my mercy and justice, or when they will be sinners , I will be able to discover a fit medium by which My justice may be satisfied, that I may be able to exercise mercy towards those whom I have desired to choose.)
"Hisce extra omne dubium suppositis, fieri non potest, quin Deus filium suum dare voluerit paucis istis, ubi per pcatum miserae factae viderentur, redimendis, aliis deserendis & puniendis: Si enim affectum tantum aliquem in Deo fuisse statuatur, qui in decretum nondum desinat, tum ratio nulla dari posset, cur affectus ille generalis non fuerit erga omnes creaturas, quatenus tales, quia ille prorsus uniformis est in Deo, cum creaturae qua tales sive condendae sive conditae bonae sint, aut quatenus in lapsu considerantur pariter miserae ob peccatum primi parentis, sed circa singulares diversimode se habuerit: & ut pro his satisfieret justitiae suae, non pro illis voluerit; ἀυτὸ τὸ πρᾶγμα βοᾷ."
(With these suppositions beyond doubt, it is impossible that God willed to give His Son for the redemption of those few who seem to have been made miserable by sin, but for the abandonment and punishment of others. For if it is established that some affection was in God that does not yet terminate in a decree, then no reason could be provided why that general affection was not toward all creatures insofar as they are such but has exhibited itself variously toward individuals and would satisfy His justice for some but has not willed ἀυτὸ τὸ πρᾶγμα βοᾷ for others. The reason is because that affection is altogether uniform in God since creatures as such, whether they are to be created or have been created, are good; or, because insofar as they are considered in the fall on account of the sin of their first parent, they are equally miserable.)