God doth not effectually aide mans wil to be converted before the wil of man mooue and determinate it selfe For the Ancient Church condemned this doctrine in the Pelagians long agoe by the Apostle Rom. 9.16 It is neither of him that willeth nor of him that runneth but of God who sheweth mercy and 1. Cor. 4.7 Who puts a difference betwixt thee and another and what hast thou that thou hast not received Againe Phil. 2.13 It is God which produceth in vs with efficacie both to wil to performe according to his good pleasure CHAP. IIII. Of the perseverance of the Saints The first Article THose whome God according to his purpose and decree calls to the communion of his Sonne our Lord Iesus Christ and regenerates by his holy Spirit he delivers from the dominion and thraldome of Sinne but not altogether from the flesh and body of Sinne during this life II. Whence it is that we see dayly so many sins of Infirmity and that the best workes of the Saints haue their blemishes Which continually furnishes them with matter of humbling themselues before God of having recourse to Iesus Christ crucified of mortifying the flesh more and more by the Spirit of prayer and by holy exercises of piety of sighing after and vehemently desiring full perfection vntill being disimpestred of this body of sinne they reigne in heaven with the Lambe of God III. By reason of these reliques of sin dwelling in vs and the temptation of Satan and the world those which are converted could not persist in this grace if they were left to their owne strength But God is faithfull who mercifully confirmes them in the grace which he hath once given them and mightily conserues them to the end IIII. Now albeit this power of God fortifying and conserving the truely faithfull in his Grace be too great to be overcome of the flesh yet they that are cōverted are not alway so conducted and mooved by God but that they may by their own fault turne aside in some particular actions from the conduct of Grace be seduced by the lusts of the flesh to obey them VVherefore it behoveth they watch alwaies and pray that they be not ledd into temptation which if they do not they not only may be carryed away of the flesh the world and of Sathan into sinnes yea grievous and feareful finnes but some times they are so carried away by the iust permission of God As the dolefull fals of David Peter and other holy persons mentioned in the Scripture doe sufficiently prooue V. Meane-while by such sinnes they grievously offend God make themselues guilty of death grieue the holy spirit interrupt the course of the exercise of faith most fearefully wound their consciences loose for a while the sense of Grace vntill Gods fatherly visage shine vpon them a new when by earnest repentance they returne againe into the right way VI. For God who is rich in mercy according to the vnchāgeable purpose of Election withdrawes not vtterly the Holie Spirit from those that are his no not in their grievous fals nor suffers them to fall so farre as to loose the grace of adoption and the state of justification or to commit the sin vnto death or that against the Holy Ghost and so being vtterly forsaken of him to cast themselues headlong into everlasting perdition VII For in these fals God first conserues in them this his immortal seed whereby they are regenerated that it be not lost or wholy reiected Then he renewes them truely and effectually by his VVord and Spirit to the end that they repent and be grieved at heart and according to God for their sins that with a contrite and broken heart they desire and obtaine remission in the bloud of the Mediatour by saith that they feele againe the grace of God reconcil'd vnto them that they adore his mercies and faithfulnes that for the future they more carefully worke out their salvation with feare and trembling VIII So then it is not by their merits nor strength but by the free mercy of God that they doe not wholy loose faith and grace nor continue and perish finally in their fals which not only might easily come to passe but would also doubtlesse in respect of themselues but in respect of God it cannot possibly be forasmuch as his counsaile cannot change nor his promise faile nor the calling according to purpose be revoked nor the merit intercession and preservation of Iesus Christ be annulled nor the seale of the holy spirit be made vaine or abolished IX Touching this preservation of the Elect vnto salvation the perseverance of the truely faithfull in faith the faithfull themselues may be and are assured according to the measure of faith whereby they belieue for most certaine that they are and ever shall continue true liuely members of the church and that they haue the remission of all their sins and life everlasting X. And therefore this certainety growes not from any particular revelation over and aboue beside the word but proceeds from faith in Gods promises which hee hath most abundantly revealed in his word for our consolation from the testimonie of the holy spirit who beares witnes with our spirit that we are the children of God heires Rom. 8.16.17 Finally from an earnest and holy study of a good conscience and of good workes And if the elect of God were destitute in the present world of this solid consolation that they shall obtaine the victorie and of this infallible earnest of eternall glory they were then of all men most miserable XI Meane while the scripture testifieth that the faithfull during this life are to fight against divers doubts of the flesh and that then when they are afflicted with grievous temptations they doe not alway feele in themselues this ful consolation of faith and this certainety of perseverance but God the father of all consolation suffers thē not to be tempted beyond their strength but with the temptation giveth such an issue that they are able to abide it 1. Cor. 10.13 And by the holy spirit doth againe awaken in them the certainety of perseverance XII Now so farre is it that this certainety of perseverance should make the truely faithfull prowd and plunge them into carnall securitie that rather it is the true roote of humilitie of filiall reverence of true piety of patience in all conflicts combats of ardent praiers of constancie vnder the crosse and in the confession of the truth and lastly of solid ioy in God so that the consideration of this benefit is to them a spurre to incite them vnto a serious and continual exercise of thankfulnesse and good works as appeareth by the testimonies of the Scripture and by the examples of the Saints XIII Also when the assurance of perseverance begins to reviue in them that are raised from some fall it begets not in them a carelesnesse or neglect of piety but rather a farre greater care heedfully to obserue
subiect to condemnation or shall bee condemned for originall sinne but that all are generally exempted from the guilt of the said sin For this opinion is repugnant to the Scripture which affirmeth Ephes 2.3 that we are by nature children of wrath VI. Who vse the distinction of Impetration Application therby to instill into the simple and ignorant this opinion that God for his part would equally bestow vpon all men the benefits purchased by the death of Iesus Christ And whereas some rather then others are made partakers of remission of sinnes and life everlasting that this difference dependeth on their owne freewill applying it selfe to that grace which is offered indifferently but that it dependeth not vpon any singular gift of mercy that works effectually in them rather then in others for to apply themselues therevnto For seeming to propose this Distinction in a good sense they go about to drench the people with the pernicious poyson of Pelagianisme VII Who teach that Iesus Christ neither could neither ought neither did die for them whom God loued before most tenderly and had elected to eternall life in as much as such had no need of the death of Iesus Christ For they contradict the Apostle who saith Gal. 2.20 Christ loued mee and gaue himselfe for mee Rom. 8.33 Who shall bring in any accusation against the elect of God It is God which iustifieth Who shall condemne It is Christ which is dead to weet for them also they contradict our Saviour who saith Ioh. 10.15 I lay downe my life for my sheepe Againe Ioh. 15.12.13 This is my commandement that yee loue one another as I haue loued you None hath greater loue then this to weet when one layeth down his life for his friends CHAP. III. Of the Corruption of man his Conversion to God and the manner thereof The first Article MAn in the beginning was created after the image of God and adorned in his vnderstanding with the true and saving knowledge of his creatour of spirituall things with righteousnesse in his heart and will with puritie in all his affections yea hee was perfectly and entirely holy but turning himselfe from God through the instigation of the Divell and by his owne free will he deprived himselfe of these excellent gifts and contrarywise insteede thereof drew on himselfe blindnesse horrible darknesse vanity and perversitie of iudgement in his vnderstanding malice rebellion hardnesse in his heart and will and therewithall impuritie in all his affections II. Now such as man was after the fall such children begate he to wit himselfe corrupted children corrupted corruption by the iust iudgement of God being derived from Adam vnto all his posterity excepting Iesus Christ alone and that not by imitation as heretofore the Pelagians would haue it but by propagation of a corrupted nature III. Whence it commeth to passe that all men are conceived in Sinne and borne children of wrath vnprofitable to all saving good enclined to evill dead in sinne and servants of sin And without the Grace of the regenerating spirit they neither will nor can returne to God nor correct their depraved nature nor dispose themselues towards the amendment of it IIII. True it is that after the fall there remained in man some light of nature by meane whereof hee still retaineth some knowledge of God and of naturall things hee discerneth betwixt honestie and dishonestie and seemeth to haue a little regard and care of vertue and outward discipline But so farre is it that by this light of nature he can come to the saving knowledge of God and convert himselfe to Him that even in things naturall and civill he vseth it not aright but rather as little as it is abuseth and defileth it diverse waies withholds it in vnrighteousnesse and so becommeth inexcusable before God V. Looke how it is with the light of Nature just so it fareth with the Decalogue which God gaue particularly to the Iewes For it discovereth indeede the grievousnesse of sinne and more and more convinceth man but forasmuch as it affordeth no remedie nor giveth any ability to get out of that miserie so being weak through the flesh leaveth the transgressour in the Curse it is impossible that by it man shoulde obtaine saving grace VI. Wherfore what neither the Light of Nature nor the Law could doe that God effecteth by the power of the Holy Spirit by meanes of the Word or the ministerie of Reconciliation that is by the Gospell of the Messias whereby it pleased God to saue beleevers aswell vnder the Old as the New Testament VII God manifested this secret of his Will to fewer persons vnder the Old Testament but since vnder the New Testament the difference of Nations is taken away he now manifesteth it vnto more The reason of which dispensation wee ought not to attribute to the dignity or worth of one Nation aboue another or because it maketh better vse of the Light of Nature but to the good pleasure of God which is most free to his vndeserved loue And therefore they on whom so great Grace hath beene shewed aboue and contrarie to all desert ought to recognize it in humility of heart with thanksgiving And the rest vnto whom this Grace hath not yet been shewed they ought to adore with the Apostle the severity iustice of Gods iudgments but not curiously to sound them VIII Furthermore as many as are called by the Gospell are called in good earnest For God shewes in good earnest and most truely and sincerely by his word what is pleasing vnto him namely that they which are called should come vnto him also he promiseth in good earnest to all that come and belieue in him rest vnto their soules and life everlasting IX And whereas many that are called by the ministrie of the Gospel come not nor are converted the fault is not in the Gospell nor in Iesus Christ offered by the Gospell nor in God who by the Gospell calleth them and withall bestowes many gifts vpon them but in those themselues which are called whereof some through their owne carelesnesse receiue not the word of life others receiue it indeede but not within their hearts and therefore after some light ioy of a temporall faith they fall backe againe others through the thornes of cares through the pleasures of this world choake the seede of the word and bring forth no fruit according as our Saviour teacheth in the parable of the seede Mat. 13. X. But whereas others being called by the ministerie of the Gospell doe come and are converted that is not to be attributed vnto the man as if hee by his owne free will made himselfe differ from others which are also furnished with like or at least with sufficient grace to belieue and bee converted as the prowde heresie of Pelagius mainetaineth But vnto God who as he hath elected his from all eternity in Christ so hee cals them effectually in their due times giues them faith and repentaunce
6.23 The wages of sinne is death II. Who teach that spirituall gifts or good habitudes and vertues such as are goodnesse holynesse righteousnesse could haue no place in mans will when he was first created by consequent that they could not be lost in the fall For this directly thwarteth the description of the image of God which the Apostle maketh Ephes 4.24 Where he describes it by righteousnesse and holynesse which vertues certainely haue their seats in the will III. VVho teach that spirituall gifts were not separated from the will of man in the spirituall death since that in it selfe was never corrupted but hindered only by darknes of the vnaerstanding and vnrulinesse of the affections which hinderances being removed the will is able to make vse of its libertie which to it is naturall that is it is of it selfe able either to will and choose or not to will and choose any good proposed vnto it This is new and erroneous tending to nothing but to exalt the power of free will contrary to the saying of the Prophet Ieremy 17.9 The heart is wily and desperately evill aboue all things And that of the Apostle Ephes 2.3 Among whom children of * In the French it is by mistake of the Printer children of Religion Rebellion we all conversed once in the lusts of the flesh fulfilling the desires of the flesh and of our thoughts IIII. VVho teach that a man not regenerate is not totally properly in Sin or destitute of all power concerning spirituall good but that he can hunger and thirst after righteousnesse and life and can offer vnto God the sacrifice of a contrite and broken spirit such as may be acceptable vnto him For these things contrary the plaine testimonies of Scripture Ephe. 2.1.5 Ye were dead in your trespasses and sinnes And Gen. 6.4 8.21 Every imagination of the thoughts of the heart of men is nothing else but evill at all times Adde hereto that to hunger and thirst after life and to be delivered from misery to offer vnto God the sacrifice of a broken spirit is proper to the regenerate Psal 51.19 And of those that are called happy Mat. 5.6 V. VVho teach that a corrupt and naturall man may so well vse common Grace whereby they vnderstand the light of Nature or the gifts which remaine in him after the fall that by the good vsage thereof he may by degrees and little by little obtaine greater grace to wit Evangelicall and saving grace yea salvation it selfe And that by this meanes God for his part sheweth himselfe ready to reveale Iesus Christ to all forasmuch as he affordeth vnto all sufficiently and efficaciously the meanes necessary to the Revelation of Iesus Christ and to faith and repentance For that this is false besides the experience of al times the Scripture witnesseth Psal 147.19.20 He declareth his words to Iacob and his statutes ordinances to Israell he hath not done so to all nations and therefore they know not his ordinances Act. 14.16 In times past God suffered all nations to walke in their owne waies Act. 16.6.7 It was forbidden them to wit Paul and his companions by the holy Ghost to preach the word in Asia comming therefore to Mysia they assayed to goe into Bithynia but the spirit of Iesus permitted them not VI. VVho teach that in the true conversion of a man it cannot be that God should poure into his will new qualities habits or gifts Therefore the faith by which we are first converted and from which we are named faithfull is not a qualitie or gift infused by God but only a bare action of man And that it cannot otherwise be called a gift then in regard alone of the power which a man hath to attaine therevnto For these things contradict the holy Scriptures which testifie That God sheddes in our hearts new qualities of faith obedience and the feeling of his loue Ier. 34.33 I will put my law within them and will write it in their heart Es 44.3 I will poure forth waters vpon him that is a thirst and rivers vpon the dry ground I will poure forth my spirit vpon thy posterity Rom. 5.5 The loue of God is shedd in our hearts by the holy spirit which is giuen vnto vs. They are also repugnant to the perpetuall practise of the Church that prayes on this manner Ierem. 31.18 Convert me O Lord and I shall be converted VII VVho teach that the Grace whereby we are converted vnto God is nothing else but a sweete perswasiō or as others expound it that the most noble maner of working in the conversion of a man and the most agreeable to the nature of man is that which is effected by perswasions And that nothing hinders but that the Grace which they tearme Moral that is to say which is wrought by perswasiue reasons may make a carnall man spiritual yea that God makes the will to consent no otherwise saue only by this kind of perswasion and that herein consisteth the whole efficacie of the divine operation whereby he su mounteth the operation of Satan inasmuch as God promiseth eternall good Satan onely temporall For this is pure Pelagianisme and contrary to all Scripture the which beside this kinde of operation in the conversion of a man acknowledgeth another over aboue to wit that of the Holy Spirit much more effectuall and divine as in the 36. chap. of Ezechiel ver 26. I wil giue you a new heart and will giue a new spirit in the midst of you and vvill take away the heart of stone and will giue an heart of flesh c. VIII Who teach that in the regeneration of a man God imployeth not his almighty power in such sort as that he mightily and infallibly benas the will to belieue and to bee converted but that notwithstanding all the operations of Grace which God vseth to the conversion of man man may resist God and the holy Spirit even then when God purposeth and would regenerate him that oftentimes man resisteth in deed effect so as he vtterly hindereth his owne regeneration yea that it resteth in his power to be or not to be regenerated For this is nothing else but to take away from God the efficacie of his Grace in our Conversion and to subiect the action of God almighty to the wil of man and that contrarie to the Apostles who teach Ephes 1.19 That wee belieue according to the efficacie of the power of his might And 2. Thess 1.11 That God fulfilleth in vs al the good pleasure of his goodnes and the worke of faith Mightily Againe 2. Pet. 1.3 That his Divine power hath given vs all whatsoever appertaineth to life and godlinesse IX Who teach that Grace and Freewill are causes that worke each their severall part and both concurre togither in the first point of conversion that Grace as a cause hath no precedence in order before the efficiencie or motion of the wil id est that
the waies of the Lord which are therefore prepar'd that walking therein they may retaine the certainty of their perseverance for feare least abusing his fatherly kindnes Gods favourable countenance the contemplation whereof is sweeter to the faithful then life and the privation more bitter then death turne not againe from them and so they fall into more grievous afflictions of minde XIIII And as it hath pleased God to beginne in vs by his Grace this his work by the preaching of the Gospel even so he preserues continues and accomplishes it by the hearing reading exhortations threatnings and promises of the same Gospell as also by the vse of the Sacraments XV. This doctrine of the perseverance of the truely faithfull holy of the certainty thereof which God hath most abundantly revealed in his word to the glory of his owne name and to the consolation of godly soules and which he imprints in the hearts of the faithful is such That the flesh truely comprehends it not Satan hates it the world laughes at it the ignorant and hypocrits abuse it and the erroneous fight against it But yet so it is That the Spouse of lesus Christ hath alway most ardently loved it and mainetained it constantly as a treasure of inestimable value which God also will see that it shall continue to doe against whom no counsell nor force can prevaile To which God alone the Father Sonne and holy Ghost be honour and glory forever and ever Amen A reiection of Errours The true doctrine being thus expounded the Synode rejecteth the errours of those I. VVHo teach that the persenerance of the truly faithful is not an effect of electioÌ„ or a gift of God purchased by the death of Iesus Christ But that it is a condition of the new covenant which man before his election and peremptory Iustification as they call it ought to accomplish by his owne free will For the holy scripture testifieth That it commeth from election and that it is given the Elect by vertue of the death resurrection and intercession of Iesus Christ Rom. 11.7 The Election hath obtained it and the rest are hardened Againe Rom. 8.31.32.33.34 He which spared not his own Son but delivered him vp for vs all how shall he not giue vs also all things with him Who will bring in any accusation against the elect of God It is God that â—â—stifies who shall condemne It is Christ that is dead and that more is which is raised againe who also is at the right hand of God and who himselfe maketh request for vs. Who shall separate vs from the loue of Christ Shall oppression or anguish or persecution or famine 〈◊〉 nakednesse or perill or sword Nay in al these things we are more then conquerours by him that hath loved vs c. II. Who teach that God indeed provides the faithful maÌ„ of sufficient strength to persevere and that he is ready to preserue it in him if he doth his duety Neverthelesse that all things being put which are necessary for perseverance in faith and the which God will imploy for the preservation of it It stil dependeth on the freedome of mans will to persevere or not to persevere For this sentence containes in it manifest Pelagianisme and whiles it goes about to make men free it makes them sacrilegious contrary to the perpetuall consent of the doctrine of the Gospel which taketh away from man all matter of boasting and attributes the praise of this benefit to the divine grace alone And contrary to the Apostle testifying 1. Cor. 1.8 That God also will establish vs even vntill the end that we may bee vnblameable in the day of our Lord Iesus Christ III. Who teach that the truly faithful regenerat not only may fall wholly finally from iustifying faith from grace salvation but that oftentimes they doe indeed fall perish everlastingly For this opinion annulleth not only the grace of justification and regeneration but also the perpetuall preservation of Iesus Christ Contrary to the expresse words of the Apostle S. Paul Rom. 5.9.10 If Christ dyed for vs then when we were but sinners much rather then being now iustified in his blood shall we be saved from the wrath by him And contrary to the Apostle S. Iohn 1. Ioh. 3.9 Whosoever is borne of God doth no sin For the seed of Him remaineth in him and he cannot sin because he is borne of God Also contrary to the words of Iesus Christ Ioh. 10.28.29 And I giue them eternal life they shall never perish Also none shall snatch them out of my hand my Father who hath given them vnto me is greater then all no man is able to snatch them out of the hands of my Father IIII. Who teach That the truely faithfull and regenerate may sin the sin vnto death that is to say the sin against the holy Ghost Forasmuch as the Apostle S. Iohn chap. 5. of his first after he had in the 16. and 17. verses made mention of those who sin vnto death and forbidden to pray for them presently addes in the 18. verse We know that whosoever is borne of God sinneth not to wit this kinde of sin But he that is borne of God keepeth himselfe and the Evill one toucheth him not V. Who teach that in this life one can haue no certainty of perseverance for the time to come without speciall revelation For by this doctrine the faithfull are depriu'd of the most solide consolatioÌ„ which they can haue during this life the doubtfulnesse and wavering opinions of the Romane Church are brought in againe But the holy Scripture draweth every where this certainety not from any speciall and extraordinary revelation but from the proper markes of the children of God and from his most sure promises aboue all the Apostle S. Paul Rom. 8.38 No creature shall be able to separate vs froÌ„ the loue of God which hee hath shewed vs in Iesus Christ our Lord 1. Ioh. 3.24 He which keepeth his commandements abideth in him and He in him hereby know we that he abideth in vs to weet by the spirit which he hath given vnto vs. VI. Who teach that the doctrine touching the certainety of perseverance salvation is naturally of it selfe a coushion of the flesh and hurtfull to piety good manners prayers and other holy exercises but on the coÌ„trary that it is a laudable thing to doubt For such men declare that they are ignorant of the efficacie of divine grace and of the operation of the holy Spirit dwelling in the Elect and contradict the Apostle S. Iohn who in expresse words saith the quite contrary 1. Ioh. 3. ver 2 dearely beloved we are now the children of God but what wee shall bee doth not yet appeare but we know that after that he shall haue appear'd we shall be like vnto him for we shall see him as he is Further more they are convinced by the examples of the Saints as wel in the Old as New Testament who albeit they were assured of their perseverance salvation did notwithstanding continue the dayly vse of praiers and other exercises of pietie VII Who teach that there is no difference betweene a temporall faith and that which iustifieth and saveth saue onely in continuance For Iesus Christ himselfe Mat. 13.20 Luk. 8.13 and in the verses following doth manifestly oâ—serue three other differences betweene those that belieue for a time and those that are truely faithfull when he saith that those forâ—â—â—ceiue the seed into stonie ground these into good ground or into a good heart that those haue no root these haue a firme root that those beare no fruit these bring forth their fruit in diverse and sundry measures constantly and continuingly VIII Who teach That it is no absurdity that the first regeneration being extinct a man should be borne againe the second yea often times For by this doctrine they denie the incorruptibility of the seed of God whereby we are borne againe contrary to the testimony of the Apostle S. Peter 1 Pet. 1.23 being borne a new not of corruptible seed but of incorruptible IX Who teach that Iesus Christ prayed no where for the infallible perseverance of the faithfull in faith For they contradict Iesus Christ himselfe who saith Luk. 22.32 I haue prayed for thee Peter that thy faith faile not And the Gospel of S. Iohn which witnesseth Ioh. 17.11 That Iesus Christ pray'd not onely for the Apostles but also for all those that should belieue through their word Holy Father keepe them in thy name and verse 15 I pray not that thou wouldest take them out of the world but that thou wouldest keepe them from evill FINIS
and having delivered them from the power of darknesse transports them into the kingdome of his Sonne to the end that they should declare the vertues of him who hath called them from darknesse to his marveilous light and that they should glory not in themselues but in the Lord as the Apostolique writings witnesse in divers sundrie places XI Moreover when God executeth this his good pleasure in the Elect or when he converts them he doth not onely procure that the Gospell be outwardly preached neither only mightily enlightens their vnderstandings by the Holy Spirit to make them vnderstande and discerne aright the things of the spirit of God but by the efficacy of the same spirit of regeneratiō he pierceth into the inmost parts of man he opens the hart that was shut he softens the heart that was hard he circumciseth the foreskinne of the heart sheds new qualities in the will and causeth it of dead to become living of evill good of not-willing willing of stubborne obedient hee workes in it and strengthens it to the end that as a good tree it may bring forth good fruit XII This lo is that Regeneration so much spoken of in Scripture that Renovation that new Creation that raising from the dead Vivification which God worketh in vs without * Without any cooperation of ours vs. And it is not effected by the doctrine alone beating on the care nor by morall perswasion induced by perswasiue reasons nor by any such kinde of operation whereby after God hath done his part it still remaines in the power of man to be regenerated or not to be to be or not to be converted No it is an operation wholy supernaturall most effectuall and withal most sweet admirable secret and ineffable which according to the Scripture that was inspired by the Author of this operation in respect of efficacie is nothing inferiour to creation or the resurrection from the dead so as all they in whose hearts God worketh after this admirable fashiō are certainely infallibly and effectually regenerated doe actually belieue And then indeede the will being now renewed is not only impelled and moved of God but being moved of God it worketh also it selfe and therefore one may wel say that Man himselfe believeth and repenteth by meanes of the Grace which he hath received XIII The faithfull during this life cannot fully comprehend the maner of this operation and yet in the meane time rest well contented inasmuch as they know feele that by this Grace of God they do from their hearts belieue and loue their Saviour XIIII So then Faith is the gift of God not because it is offered by God to mans free will but because it is in deede and in effect conferred inspired and infused into man Againe not because God giveth only a power to belieue and then afterward expects that mans Will consent therevnto or belieue indeede but because he which worketh both to will and to doe yea which worketh all in all effecteth in man both a will to belieue and beliefe it selfe XV. God oweth not this Grace to any For what may He owe to him that can giue nothing first that it might be repaide him againe yea what can He owe to him that hath nothing of his owne but sinne and leasing Wherefore he that receiveth this Grace ought yea and doth also yeeld eternal thanks to God for it he that receiveth it not either he hath no regard of these spirituall things and pleaseth himselfe in that which is his owne or retchlesse as he is boasteth in vaine of having that which hee hath not Now concerning those which outwardly make profession of the faith and amende their liues we must both iudge and speake the best according to the example of the Apostle for what is in their hearts is to vs vnknowne And for others vvhich are not yet called vve are to pray vnto God vvho calleth things that are not as if they vvere but in no hand may vve svvel vvith pride against them as if vve our selues had made our selues to differ XVI Now as by the fal man ceased not to be man endued with will and vnderstanding and sinne that overspread all mankinde abolished not the nature of mankinde but depraved it only and killed it spiritually So this divine Grace of Regeneration worketh not in men as in logs or stockes of trees neither doth it take away the will and its properties nor force or constraine it against its owne liking but spiritually enliueneth healeth correcteth and boweth it no lesse sweetly then mightily to the end that where formerly the rebellion resistance of the flesh did wholy domineere now the prompt and sincere obedience of the spirit may begin there to raigne in which very point the true and spiritual reestablishment freedome of our will consisteth And were it not that this admirable Worker of all good did ply vs in maner aforesaid there were no hope left vnto man that he should raise himselfe out of the fall by free will by which when he stood vpright he threw himselfe headlong into perdition XVII Also as the almighty operation of God whereby he produceth and sustaineth this our naturall life excludeth not but rather requireth the vse of the meanes by which God according to his infinite wisdome and goodnesse is pleased to display this his power even so the foresaid supernaturall operation of God by which he regenerateth vs excludeth not nor any way overthroweth the vse of the Gospell which the all wise God hath ordained to be the seed of Regeneration and the food of the soule Wherefore as the Apostles and Doctours which followed them did piously instruct the people concerning this Grace of God to his glory and to the abasing of all humane pride and yet in the meane while neglected not to hold them stil by their holy admonitions of the Gospell to the exercise of the word Sacraments and discipline So God forefend that they which teach and learne in the Church should presume to tempt God by separating those things which He according to his good pleasure would haue most straightly ioyned togither For Grace is conferred by admonitions and the more readily we doe our duety the more evident is the benefit of God working in vs and then doth his businesse proceede most happyly To which God all the glory both of the meanes and of their fruit and saving efficacie is due for ever and ever Amen A Reiection of Errours The true doctrine being expounded the Synode rejecteth the Errours of those I. VVHo teach that it cannot be said properly that originall Sinne is of it selfe sufficient to condemne all mankinde or to merit both temporall and eternall punishment For they contradict the Apostle who saith Rom. 5.12 By one man alone sinne entred into the world and by sinne death and so death came vpon all men inasmuch as all haue sinned And verse 16. The guilt is of one offence alone to condemnation Againe Rom.