ARTICLES AGREED ON IN THE NATIONALL SYNOD of the Reformed Churches of FRANCE, Held at Charenton near Paris, in the Month of September, 1623. Which the same ordaineth to be inviolaby kept in all the CHURCHES and UNIVERSITIES of that REALM. AT OXFORD, Printed by JOHN LICHFIELD, and JAMES SHORT, Printers to the famous UNIVERSITY. 1623. CHAP. I. Of Predestination, Election, and Reprobation. The I. Article. FOrasmuch as all men sinned in Adam, and made themselves culpable of Malediction and everlasting death: God had done no wrong to any man, though he should have left all mankind in Sin and Malediction, and condemned them for the said Sin, according to the words of the Apostle, Rom. 3.19.22. The whole world is culpable before God: All have sinned, and are wholly destitute of the glory of God. And Rom. 6.23. The wages of Sin is death. II. But herein is the love of God manifested, that he hath sent his only Son into the world, to the end that whosoever believeth in him, should not perish but have everlasting life. 1. john 4.9. and john 3.16. III. Now to bring men to Faith, God graciously sendeth forth messengers of these glad tidings to whom he will, and when he will: by whose ministry men are called to Repentance, and Faith in jesus Christ crucified. For how shall they believe in him, of whom they have not heard? and how shall they hear without a Preacher? and how shall they Preach, except they be sent? Rom. 10 14.15. FOUR They which believe not this Gospel, the wrath of God abides on them: but they which receive it, and embrace the Saviour jesus with a true and lively Faith, are delivered by him from the wrath of God, and from perdition, and are made partakers of life everlasting. V The cause and blame of this incredulity, as likewise of all other sins, is not any wise in God, but in man: but Faith in jesus Christ and salvation thereby, is the free gift of God, as it is written. Ephes. 2.8. You are saved by Grace through Faith, and that not of yourselves, it is the gift of God. Again, Phil. 1.29. It hath been freely given unto you, to believe in Christ. VI And whereas God in his appointed time gives Faith to some and gives it not unto others, that proceeds from his eternal Decree. For unto God are his ways known from everlasting. Acts 15.18. And he doth all things according to the counsel of his own will. Ephes. 1.11. According to which Decree, he softeneth by Grace the hearts of the Elect, how hard soever they be; and bows them to believe: but in just judgement leaves them which are not Elected in their malice and hardness. And herein especially is discovered the profound, merciful, and alike just distinction betwixt men that were equally lost: or the Decree of Election and Reprobation reveiled in the word of God; which as the perverse, impure, and presumptuous wrist unto their own perdition; so it yields unspeakable comfort to holy and religious souls. VII. Election is the unchangeble purpose of God, whereby according to the most free good pleasure of his will, amongst all mankind fallen by its own fault from its first integrity into sin and perdition, he hath of mere grace chosen in Christ jesus to salvation before the beginning of the world, a certain number of men, not better, nor more worthy than others, but such as together with them lay weltering in one and the self same misery. The which jesus Christ, God hath also from all eternity made the Mediator and head of all the Elect, and the ground as it were and foundation of their salvation: And accordingly hath decreed to give them to Christ for to save them; and to call them, and draw them effectually by his word and spirit, to the communion of him: or, hath decreed to give them true faith in him, to justify, to sanctify, and having mightily kept them in the communion of his Son, finally to glorify them for the demonstration of his mercy, and for the praise of the riches of the glory of his grace, as it is written, Ephes. 1.4.5. God hath chosen us in Christ before the foundation of the world, to the end we should be holy and unblameable before him in love, having Predestinated us, for to adopt us to himself by jesus Christ according to the good pleasure of his will, to the praise of the glory of his grace, by which he hath made us acceptable in his well-beloved. And Rom. 8.29. Whom he hath Predestinated, those he hath also called, and whom he hath called, those he hath also justified, and whom he hath justified, those he hath also glorified. VIII. This Election is not of diverse sorts, but one only and the fame of all that shall be saved in the old and new Testament: forasmuch as the Scripture mentioneth but one good pleasure, purpose, and counsel of the will of God, whereby he hath Elected us from all Eternity, as unto Grace, so unto Glory; as to Salvation, so to the way of Salvation, which he hath prepared to the intent we should walk in it. IX. Neither was this Election made in respect of Faith foreseen, or the obedience of Faith, holiness, or any other good quality or disposition, as a cause or condition required beforehand in the man that should be Elected: but rather it was, to give Faith, and the obedience of Faith, holiness, etc. And therefore Election is the fountain of all saving good, whence flow Faith, holiness, and the rest of saving graces, in a word, life everlasting itself, as the fruits and effects thereof, according to the words of the Apostle, Ephesians 1.4. He hath chosen us, (not because we were, ●ut) to the end we should be holy and unblameable before him in love. X. The cause of this free Election is only the good pleasure of God, which consisteth not in this, that he hath chosen for the condition of salvation certain qualities or actions of men, among all those which are possible: but in this, that he hath taken to himself for a peculiar heritage some certain persons out of the common multitude of sinners, as it is written, Rom. 9.11.12.13. Before the children were yet borne, and or ere they had done either good or evil, etc. it was said unto her (to weet Rebecca:) The elder shall serve the younger; as it is written: I have loved jacob, and hated Esau. And Acts 13.48. All they which were ordained to eternal life, believed. XI. And as God himself is most wise, unchangeable, knowing all things, and almighty: so the Election which he hath once made, cannot be either interrupted, or changed, or revoked, or annulled; nor the Elect either rejected, or their number diminished. XII. The Elect are in their due times ascertained of this their eternal and unchangeable election to salvation, albeit by degrees, and in a different measure; and that not by any curious sounding of the secrets and depths of God, but by observing in themselves with a spiritual joy, and an holy kind of gladness, the infallible fruits of Election, pointed out in the word of God: Such as are, a true Faith in jesus Christ, a filial fear of God, sorrow according to God, hunger and thirst after righteousness, etc. XIII. From the assurance and inward apprehension of this Election, the children of God take occasion daily more and more to humble themselves before God, to adore the bottomless depth of his mercies, to purify themselves, and also most ardently to love him on their parts, who so exceedingly first loved them: So far are they from waxing more idle, or carnally negligent and catelesse of keeping Gods Commandments, through this doctrine of Election and the meditation thereof; which indeed by the just judgement of God cometh usually to pass in those, who either rashly presuming on, or idly and wantonly prating of the Grace of Election, will not walk in the ways of the Elect. XIIII. Now as this doctrine of Divine Election, according to the most wise counsel of God, hath been preached by the Prophets, jesus Christ himself, and the Apostles, aswell under the old, as under the new Testament, and afterwards recorded in the holy Scriptures: So ought it also even at this day be proposed in the Church of God, (whereunto it was specially appointed) with the spirit of discretion, religiously and holily, in time and place, omitting all curious search of the ways of the Lord: All only to the glory of God's holy Name, and the lively consolation of his people. XV. Moreover the holy Scripture doth further set forth and recommend this eternal and free grace of our Election, when beside, it witnesseth, how that all men are not chosen, but that there are some Non-Elect, or such as in the eternal Election of God were passed over and left out, to weete, they, whom God according to his most free, most just, unblameable, and unchangeable good pleasure decreed to leave in the common misery, whereinto, through their own fault, they had plunged themselves, and not to give them saving grace, nor the grace of Conversion; but having abandoned them in their own ways, and through just judgement, finally to condemn and punish them eternally, not only because of their infidelity, but also for all their other sins, to the manifestation of his own justice. And this, lo, is the Decree of Reprobation, which makes not in any wise God the author of Sin (the bare thought whereof were blasphemy) but shows him to be a dreadful, unblameable, and rust judge, and avenger of sin. XVI. Those, which as yet feel not in themselves effectually a lively Faith in jesus Christ, or an assured confidence of heart, peace of conscience, an earnest care of filial obedience, and a glorying in God through jesus Christ, and yet notwithstanding use the means whereby God hath promised to effect these things in us: They (I say) ought not to be dishartened when they hear of Reprobation, nor to range themselves among the Reprobate; but rather they ought to go forward carefully in the use of these means, and fervently desire and long after the hour of more abundant grace, and expect it with all reverence and humility. muchless ought such be terrified with the doctrine of Reprobation, who though they desire to turn seriously to God, and to please him only, and to be delivered from this body of death, yet for all that, cannot as yet make such progress in the way of godliness and faith, as they fain would: Seeing God who is merciful hath promised that he will not quench the smoking flax, nor bruise the broken reed. But worthily and of good reason may this doctrine be terrible to those, who casting God and the Saviour jesus Christ behind their backs, have wholly enthralled themselves to the cares of this world, and the lusts of the flesh; as long as they so continue, and turn not unto God. XVII. In regard we are to judge of Gods will by his word, which testifieth that the children of the faithful are holy, not verily by nature, but by the benefit of the covenant of grace, wherein they are comprised with their father and mother: Those Parents which fear God, ought not to doubt of the Election and salvation of their children, whom God calls out of this life in their infancy. XVIII. If any one murmur against this Grace of free Election, and against the severity of just Reprobation, we oppose him with the words of the Apostle, Rom. 9.20. O man! who art thou, that contestest with God? and with those of our Saviour, Matth. 20.15. Is it not lawful for me to d'ye what I will with mine own goods? But for ourselves, who religiously adore these mysteries, we cry out with the Apostle, Rom. 11.33.34.35.36. O the depth of the riches, and of the wisdom, and of the knowledge of God how his judgements are incomprehensible, and his ways impossible to be found? For who is he, that hath known the thought of the Lord, or who hath been his counsellor? or who hath first given unto him, and it shall be repaid him again? For of him, and by him, and for him are all things. To him be glory for evermore, Amen. A rejection of Errors. The true doctrine of Election and Reprobation being expounded, the Synod rejecteth the errors of those. I. WHo teach, that the will of God to save those that will believe and persevere in Faith, and in the obedience of Faith, is the whole and entire Decree of Election to Salvation, and that there is nothing else revealed in the word of God touching this Decree. For these men deceive the simple, and manifestly contradict the holy Scripture: which testify, not only that God will save those which will believe; but also that from all Eternity he hath chosen certain persons, to give to them in his appointed time, rather than to others, Faith in jesus Christ, and perseverance, as it is written, john 17.6. I have manifested thy Name to the men which thou hast given me. Again, Acts 13.48. All they that were ordained to life Everlasting, believed. And Ephesians 1.4. He hath chosen us before the foundation of the world, to th'end we should be holy. II. Who teach, that the Election of God to Eternal life is of diverse sorts, the one general and indefinite, the other particular and definite. And this latter again either Incomplete, Revocable, not Peremptory, but conditional; or complete, irrevocable, Peremptory, and absolute. Also that Election to faith is one, and Election to Salvation another; so as there may be an Election to justifying Faith without a peremptory Election to Salvation. For this is nothing else but an invention of man's brain, forged without the Scriptures, which corrupts the doctrine of Election, and breaks asunder the golden chain of our Salvation, Ro. 8.29. Whom God hath predestinated, those he hath also called; and whom he hath called, those he hath also justified; & whom he hath justified, those he hath also glorified. III. Who teach, that the good pleasure and purpose of God, whereof the Scriptures make mention in the doctrine of Election, consisteth not in this, that God hath chosen certain persons, rather than others; but in this, that of all possible conditions (among which also are the works of the Law) or out of the number of all things, God hath chosen the act of Faith, though mean in itself, and the imperfect obedience of Faith, for the condition of Salvation, and that of Grace he would vouchsafe to accept it for perfect obedience, and judge it worthy to be rewarded with everlasting life. For by this dangerous error the good pleasure of God, and the merit of jesus Christ is enervated, and men are turned through unprofitable questions from the truth of free justification, and from the simplicity of the Scriptures: And that sentence of the Apostle accused of falsehood, 2. Tim. 1.9. God hath called us by an holy calling, not according to works, but according to his own purpose, and grace, which was given to us in jesus Christ before all times. FOUR Who teach, That in Election to Faith this condition is formerly required, that a man use well the light of Nature, and be a good or honest man, humble, and disposed to eternal life; as if Election did after a sort depend on these things. For this savours of Pelagius his opinion, and too too openly taxes the Aposte of falsehood, when he saith, Ephes. 2.3.4.5.6.7.8.9. We all heretofore lived in the lusts of the flesh, fulfilling the desires of the flesh, and of our own thoughts, and were by nature children of wrath, aswell as others. But God who is rich in mercy, through his great love, wherewith he loved us even at the time, when we were dead in our trespasses, hath quickened us together with Christ, by the Grace of whom ye are saved; and hath raised us up together, and hath made us sit together in heavenly places in jesus Christ, to the end he might show in the ages to come the abundantly excellent riches of his Grace, by his kindness towards us in jesus Christ. For ye are saved through Grace by Faith, and that not of yourselves, it is the gift of God. Not by works, to the intent none should glorify himself. V Who teach, That the Incomplete and not peremptory Election of particular persons to Salvation, supposeth a foresight of Faith, Connersion, Holiness, and Godliness, begun, or continued for a time; but that the complete and peremptory Election supposes a foresight of the final perseverance of Faith, Conversion, Holiness, and Godliness. And that herein lieth that free and Evangelicall dignity, in respect whereof, he which is Elect is more worthy than he which is not Elect: And by consequent, that Faith and the obedience of Faith, Holiness, Godliness, and perseverance, are not fruits or effects of an unchangeable election to glory; but conditions and causes, without which no Election can be made; the which conditions or causes are formerly required and foreseen, as if they were already fulfilled in them that are to be completely Elected. Which doctrine utterly crosteth the whole Scripture, which in diverse places beateth both into our ears and hearts such and the like sentences Rom. 9.12. Election is not by works, but by him which calleth. Acts 13.48. All they which were ordained to eternal life, believed. Ephes. 1.4. He hath Elected us in himself, to the end, we should be holy. john 15.16. You have not chosen me, but I have chosen you. Rom. 11.6. If it be by grace, than it it no more by works. 1. john 4.10. Herein is love, not that we loved God, but that he loved us, and hath sent his Son. VI Who teach, That every Election to Salvation is not unchangeable, but that some Elect notwithstanding whatsoever decree of God, may and do perish everlastingly. By which gross error, they make God mutable, and overthrew the consolation of the saithful, touching the steadfastness of their Election, and contradict the holy Scriptures, which teach, Mat. 24.24. That the Elect cannot be seduced. joh 6.39. That Christ looseth not those, that are given unto him of his Father. Rom. 8.29. That those whom God hath Predestinated, called, justified, those he doth also glorify. VII. Who teach, That during this life, there is no fruit, nor sense, nor certainty of an unchangeable Election to glory; except is be such, as may be grounded on a condition mutable and contingent. For besides that it is an absurdity to call that a certainty which is uncertain, it is also repugnant to the experience of the Saints, who rejoice with the Apostle, at the sense and ceiling of their Election, while they celebrate this blessing of God; who with the Disciples Rejoice (according to jesus Christ his admonition) that their names are written in heaven, Luk. 10.20. Briefly who oppose the sense of their Election to the fiery darts of the devil's temptations, demanding, who shall bring in any accusation against the Elect of God? Rom. 8.32. VIII. Who teach, That God did not of his own mere and just will, decree to leave any one in the fall of Adam, and the common estate of sin and condemnation, or to pass by them in the communication of grace necessary to faith and conversion. For this remains firm, Rom. 9.18. He hath mercy, on whom he will have mercy, and hardeneth whom he will. Again, Mat. 13.11. To you it is given to know the secrets of the kingdom of heaven: but to them it is not given. Again, Mat. 11.25.26. I thank thee O Father, Lord of heaven and earth, that thou hast hid those things from the wise and understanding, and hast revetled them to little children: It is so O Father, forasmuch as such was thy good pleasure. IX. Who teach, That the cause wherefore God sends the Gospel to one Nation rather than to another, is not only and merely the good pleasure of God: but because one Nation is better and more worthy than another, unto which the Gospel is not communicated. For Moses gainesayeth it, speaking thus to the people of Israel: Deut. 10.14.15. Behold the heavens, and the heaven of heavens belong unto the Lord thy God: the earth also and all that is in it: But the Lord hath taken pleasure in thy father's only, for to love them; and hath chosen their posterity after them, to wit, you, from among all people, as appeareth this day. And jesus Christ, Mat. 11.21. Woe unto thee Corazin, woe unto thee Bethsaida: For if in Tyre and Sidon those mighty works had been done, which have been done in the midst of you, they had long since repent in sackcloth and ashes. CHAP. II. Of the death of Jesus Christ, and man's Redemption thereby. The I. Article. GOd is not only most merciful, but also most just. And his justice requireth (according as he hath revealed himself in his word) that our sins committed against his infinite Majesty should be punished, not only with temporal, but also with eternal pains, both in body & soul; the which pains we cannot escape, unless there be satisfaction made to the justice of God. II. Now because it was not in our power to make satisfaction of ourselves, nor to deliver ourselves from the wrath of God: God through his unmeasurable mercy gave us his only Son for a pledge; who was made Sin, and a Curse upon the Cross, for us, or in our steed; that so he might satisfy for us. III. This death of the Son of God, is the only and most perfect sacrifice and satisfaction for sins, of an infinite price & value; which abundantly sufficeth to expiate the sins of the whole world. iv And this death is therefore of so great worth and value both because the person that suffered it, is not only true man, and perfectly holy, but also the only Son of God, of the same eternal and infinite essence with the Father and the Holy Ghost; such as our Saviour ought to be: And secondly, because his death was joined with the sense and feeling of the wrath and curse of God, which we by our sins had deserved. V Furthermore the promise of the Gospel is, that whosoever believeth in jesus Christ crucified, should not perish, but have everlasting life: which promise ought to be propounded and declared indifferently to all Nations and persons, unto whom God according to his good pleasure sends the Gospel; and that with commandment of Repentance and Faith. VI And whereas many that are called by the Gospel, repent not, neither believe in jesus Christ, but perish in Infidelity; This comes not to pass through any defect or insufficiency of the sacrifice of jesus Christ offered upon the Cross, but through their own fault. VII. But for as much as some there are, who truly believe, and are delivered and saved from sin and perdition by the death of jesus Christ, this benefit proceeds from the mere Grace of God; which he oweth not to any, and which was given them from all eternity in jesus Christ. VIII. For such was the most free counsel, and most favourable will and Intention of God the Father, that the wholesome & quickening efficacy of the most precious death of his Son should be extended to all the Elect, for to give them alone justifying faith, and thereby to bring them infallibly to Salvation: That is, it was Gods will, that jesus Christ by the blood of the Cross, whereby he confirmed the new Covenant, should redeem effectually all those, and no other, from among every people, nation, and language; who from all eternity were elected to Salvation, and were given unto him of his Father: that he should give them Faith, which, as all other gifts also of the Holy Ghost, he purchased for them by his death: that he should purge them by his blond from all sins, Original, and Actual, committed either before or after Faith received: that he should keep them faithfully to the end; and finally that he should make them appear before him glorious without spot or blemish. IX. This counsel proceeding from the eternal love of God towards the Elect, hath mightily been accomplished ever since the beginning of the world to this present time, the gates of Hell having opposed it all in vain; and shall be accomplished also in the times to come: yea in such sort, as the Elect in their due time shallbe gathered into one, and there shall be still a Church of believers founded on the blood of jesus Christ; the which shall constantly love this her Saviour, who as a Bridegroom for his Spouse, laid down his life on the Cross for her; the which also shall persevere in serving him, and shall celebrate and magnify him both here and ever hereafter. A Rejection of Errors. The true doctrine being Expounded, the Synod rejecteth the errors of those, I. WHo teach, that God the Father destined his Son to the death of the Cross, without any certain and definite purpose to save any one by name; so as the necessity, profit, and dignity or worth of the Impetration made by the death of jesus Christ might be safe, and perfect in all parts, complete, full, and entire, albeit the redemption thereby obtained, had never been actually applied to any one particular. For this doctrine is injurious to the wisdom of God the Father, and to the merit of jesus Christ, and contrary to the Scripture. For see what our Saviour saith, joh. 10.15.27. I lay down my life for my sheep, and I know them. And the Prophet Esay saith of the Saviour, Esay 53.10. After that he shall have laid down his life for an oblation for sin, he shall see those of (his) posterity, he shall prolong his days, and the good pleasure of the Lord shall prosper in his hand: Briefly, it clean overthrows also that Article of our Creed, whereby we believe the Church. II. Who teach, that the scope or end of jesus Christ his death was not effectually to ratify the new covenant of grace by his blood, but only to purchase to his father a naked right, whereby he might again contract with men some covenant, whatsoever it should be, whether of grace, or of works. Which is repugnant to the Scripture, which teacheth, Heb. 7.22. That jesus Christ was made the pledge & mediator of a more excellent, to wit, the new Testament. Again Heb. 9.15.17. A testament is then only of force when the parties are dead. III. Who teach, that jesus Christ by his satisfaction, hath not assuredly merited for any one Salvation itself, and faith, whereby that satisfaction of jesus Christ might be applied effectually to salvation: but that he hath only purchased to the Father a power, or plenary will to treat anew with men, and to prescribe them new conditions, such as he would, the fulfilling whereof was to depend on man's freewill, and therefore that it might have come to pass, that either all men, or none at all should fulfil them. For these think too basely of the death of jesus Christ, not at all acknowledging the principal fruit or benefit purchased thereby, and setch from hell again the error of Pelagius. FOUR Who teach, that this new covenant of Grace, which God the Father hath contracted with men by the intervention of the death of jesus Christ, consisteth not in this, that we are justified before God, and saved by faith, in as much as it apprehendeth the merit of jesus Christ: but in this, that the exaction of the perfect obedience of the Law, being abolished, God accounteth faith itself and the imperfect obedience of faith, for a perfect obedience of the law, and of mere grace esteemeth it worthy to be rewarded with eternal life. For these contradict the Scripture, Rom. 3.23.24. Being justified freely by his grace, by the redemption which is in jesus Christ, whom from all eternity God ordained for a propitiation by faith in his blood. And with profane Socinus they bring in a new and strange justification of man before God, contrary to the common consent and judgement of the whole Church. V Who teach, that all men are admitted into the state of reconciliation, & to the grace of the covenant, so as not any one is subject to condemnation, or shall be condemned for original sin, 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 use the distinction of Impetration, & Application, thereby to instill into the simple and ignorant, this opinion; that God for his part, would equally bestow upon all men the benefits purchased by the death of jesus Christ. And whereas some rather than others, are made partakers of remission of sins and life everlasting, that this difference dependeth on their own freewill, applying itself to that grace which is offered indifferently; but that it dependeth not upon any singular gift of mercy that works effectually in them, rather than in others, for to apply themselves thereunto: For seeming to propose this Distinction in a good sense, they go about to drench the people with the pernicious poison of Pelagianisme. VII. Who teach; that jesus Christ neither could, neither aught, neither did die for them whom God loved before most tenderly, and had elected to eternal life; in as much as such had no need of the death of jesus Christ. For they contradict the Apostle, who saith, Gal. 2.20. Christ loved me, and gave himself for me. Rom. 8.33. Who shall bring in any accusation against the elect of God? It is God which justifieth. Who shall condemn? It is Christ which is dead, (to weet) for them: also they contradict our Saviour, who saith; joh. 10.15. I lay down my life for my sheep. Again, joh. 15.12.13. This is my commandment, that ye love one another, as I have loved you. None hath greater love than 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 understanding with the true and saving knowledge of his creator, & of spiritual things, with righteousness in his heart and will, with purity in all his affections; yea he was perfectly and entirely holy: but turning himself from God, through the instigation of the Devil, and by his own free will, he deprived himself of these excellent gifts, and contrariwise instead thereof, drew on himself, blindness, horrible darkness, vanity, and perversity of judgement in his understanding; malice, rebellion, & hardness in his heart and will, and therewithal, impurity in all his affections. II. Now, such as man was after the fall, such children begat he, to wit, himself corrupted, children corrupted, corruption, by the just judgement of God, being derived from Adam unto all his posterity, excepting jesus Christ alone, and that not by imitation (as heretofore the Pelagians would have it) but by propagation of a corrupted nature. III. Whence it cometh to pass, that all men are conceived in Sin, and borne children of wrath, unprofitable to all saving good, inclined to evil, dead in sin, and servants of sin. And without the Grace of the regenerating spirit, they neither will, nor can return to God, nor correct their depraved nature, nor dispose themselves towards the amendment of it. FOUR True it is, that after the fall there remained in man some light of nature, by mean; whereof he still retaineth some knowledge of God, and of natural things, he discerneth betwixt honesty and dishonesty, and seemeth to have a little regard and care of virtue and outward discipline. But so fare is it, that by this light of nature he can come to the saving knowledge of God, and convert himself to Him, that even in things natural and civil he useth it not aright, but rather, as little as it is, abuseth and defileth it divers ways, & withholds it in unrighteousness, and so becometh inexcusable before God. V Look how it is with the light of Nature, just so it fareth with the Decalogue, which God gave particularly to the jews. For it discovereth indeed the grievousness of sin, and more and more convinceth man; but forasmuch as it affordeth no remedy, nor giveth any ability to get out of that misery, & so being weak through the flesh, leaveth the transgressor in the Curse, it is impossible, that by it, man should obtain saving grace. VI Wherefore, what neither the Light of Nature, nor the Law could do, that God effecteth by the power of the Holy Spirit, by means of the Word, or the ministry of Reconciliation, that is, by the Gospel of the Messiah, whereby it pleased God to save believers aswell under the Old, as the New Testament. VII. God manifested this secret of his Will to fewer persons under the Old Testament, but since under the New Testament the difference of Nations is taken away, he now manifesteth it unto more. The reason of which dispensation we ought not to attribute to the dignity or worth of one Nation above another, or because it maketh better use of the Light of Nature, but to the good pleasure of God, which is most free, & to his undeserved love. And therefore they on whom so great Grace hath been showed, above and contrary to all desert, aught to recognize it in humility of heart with thanksgiving. And the rest, unto whom this Grace hath not yet been showed, they ought to adore with the Apostle the severity & justice of God's judgements, but not curiously to sound them. VIII. Furthermore, as many as are called by the Gospel, are called in good earnest. For God shows in good earnest and most truly (and sincerely) by his word what is pleasing unto him, namely that they which are called should come unto him: also he promiseth in good earnest, to all that come, and believe in him, rest unto their souls, and life everlasting. IX. And whereas many that are called by the ministry of the Gospel, come not, nor are converted, the fault is not in the Gospel, nor in jesus Christ offered by the Gospel, nor in God, who by the Gospel calleth them, and withal bestows many gifts upon them: but in those themselves which are called; whereof some through their own carelessness receive not the word of life; others receive it indeed, but not within their hearts, and therefore after some light joy of a temporal faith, they fall back again; others through the thorns of cares, & through the pleasures of this world choke the seed of the word, and bring forth no fruit, according as our Saviour teacheth in the parable of the seed. Mat. 13. X. But whereas others being called by the ministry of the Gospel do come, and are converted, that is not to be attributed unto the man, as if he by his own free will made himself differ from others, which are also furnished with like, or (at least) with sufficient grace, to believe and be converted; (as the proud heresy of Pelagius mainetaineth.) But unto God, who as he hath elected his from all eternity in Christ, so he calls them effectually in their due times, gives them faith and repentance, and having delivered them from the power of darkness, transports them into the kingdom of his Son, to the end that they should declare the virtues of him, who hath called them from darkness to his marvellous light; and that they should glory, not in themselves, but in the Lord, as the Apostolic writings witness in diverse & sundry places. XI. Moreover, when God executeth this his good pleasure in the Elect, or, when he converts them, he doth not only procure, that the Gospel be outwardly preached, neither only mightily enlightens their understandings by the Holy Spirit, to make them understand and discern aright the things of the spirit of God: but by the efficacy of the same spirit of regeneration, he pierceth into the inmost parts of man, he opens the heart, that was shut, he softens the heart, that was hard, he circumciseth the foreskin of the heart, sheds new qualities in the will, and causeth it, of dead, to become living; of evil, good; of not-willing, willing; of stubborn, obedient; he works 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 us without * Without any cooperation of ours. us. And it is not effected by the doctrine alone, beating on the care, nor by moral persuasion, induced by persuasive reasons, nor by any such kind of operation, whereby, after God hath done his part, it still remains in the power of man to be regenerated, or not to be; to be, or not to be converted. No, it is an operation wholly supernatural, most effectual, 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 efficacy, is nothing inferior to creation, or the resurrection from the dead: so as all they, in whose hearts God worketh after this admirable fashion, are certainly, infallibly, and effectually regenerated, & do actually believe. And then indeed the will being now renewed, is not only impelled and moved of God, but being moved of God, it worketh also itself: and therefore one may well say, that, Man himself believeth and repenteth, by means of the Grace, which he hath received. XIII. The faithful, during this life, cannot fully comprehend the manner of this operation; and yet in the mean time rest well contented, inasmuch as they know & feel, that by this Grace of God, they do from their hearts believe and love their Saviour. XIIII. So then, Faith is the gift of God, not because it is offered by God to man's free will: but because it is in deed and in effect conferred, inspired, and infused into man. Again, not because God giveth only a power to believe, and then afterward expects, that man's Will consent thereunto or believe indeed: but because he which worketh both to will, and to do, yea which worketh all in all, effecteth in man both a will to believe, and belief itself. XV. God oweth not this Grace to any. For what may He own to him, that can give nothing first, that it might be repaid him again? yea what can He own to him, that hath nothing of his own but sin, and leasing? Wherefore he that receiveth this Grace, aught, yea and doth also yield eternal thanks to God for it: he that receiveth it not, either he hath no regard of these spiritual things, and pleaseth himself in that which is his own: or reckless as he is, boasteth in vain of having that which he hath not. Now concerning those which outwardly make profession of the faith, and amend their lives, we must both judge and speak the best, according to the example of the Apostle; for what is in their hearts is to us unknown. And for others which are not yet called, we are to pray unto God, who calleth things that are not, as if they were: but in no hand may we swell with pride against them, as if we ourselves had made ourselves to differ. XVI. Now, as by the fall, man ceased not to be man, endued with will and understanding, and sin that overspread all mankind, abolished not the nature of mankind, but depraved it only, and killed it spiritually: So this divine Grace of Regeneration worketh not in men, as in logs, or stocks of trees, neither doth it take away the will and its properties, nor force or constrain it against its own liking, but spiritually enliveneth, healeth, correcteth and boweth it, no less sweetly, then mightily, to the end that where formerly the rebellion & resistance of the flesh did wholly domineer, now the prompt and sincere obedience of the spirit may begin there to reign; in which very point, the true and spiritual reestablishment & freedom of our will consisteth. And were it not that this admirable Worker of all good, did ply us in manner aforesaid, there were no hope left unto man, that he should raise himself out of the fall by free will, by which, when he stood upright, he threw himself headlong into perdition. XVII. Also, as the almighty operation of God, whereby he produceth and sustaineth this our natural life, excludeth not, but rather requireth the use of the means, by which God according to his infinite wisdom, and goodness, is pleased to display this his power: even so, the foresaid supernatural operation of God, by which he regenerateth us, excludeth not, nor any way overthroweth the use of the Gospel, which the all wise God hath ordained, to be the seed of Regeneration, and the food of the soul. Wherefore as the Apostles, and Doctors, 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 mean while neglected not to hold them still, by their holy admonitions of the Gospel, to the exercise of the word, Sacraments, and discipline: So, God forefend, that they which teach and learn in the Church, should presume to tempt God, by separating those things, which He according to his good pleasure, would have most straightly joined together. For Grace is conferred by admonitions, and the more readily we do our duty the more evident is the benefit of God working in us, and then doth his business proceed most happily. To which God, all the glory both of the means, and of their fruit, and saving efficacy, is due for ever and ever. Amen. A Rejection of Errors. The true doctrine being expounded, the Synod rejecteth the Errors of those, I. WHo teach, that it cannot be said properly, that original Sin is of itself sufficient to condemn all mankind, or to merit both temporal and eternal punishment. For they contradict the Apostle, who saith, Rom. 5.12. By one man alone sin entered into the world, and by sin death: and so death came upon all men, inasmuch as all have sinned. And verse 16. The guilt is of one offence alone to condemnation. Again, Rom. 6.23. The wages of sin is death. II. Who teach, that spiritual gifts, or good habitudes and virtues (such as are, goodness, holiness, righteousness,) could have no place in man's 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 righteousness and holiness, which virtues certainly have their seats in the will. III. Who teach, that spiritual gifts were not separated from the will of man in the spiritual death, since that in itself was never corrupted, but hindered only by darkness of the unaerstanding, and unruliness of the affections, which hindrances being removed, the will is able to make use of its liberty, which to it is natural; that is, it is of itself able either to will and choose, or not to will and choose any good proposed unto it. This is new and erroneous, tending to nothing but to exalt the power of free will, contrary to the saying of the Prophet. jeremy 17.9. The heart is wily, and desperately evil above 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. FOUR Who teach, that a man not regenerate, is not totally & properly in Sin, or destitute of all power concerning spiritual good; but that he can hunger and thirst after righteousness and life, and can offer unto God the sacrifice of a contrite and broken spirit, such as may be acceptable unto him. For these things contrary the plain testimonies of Scripture. Ephe. 2.1.5. Ye were dead in your trespasses and sins. And, Gen. 6.4. & 8.21. Every imagination of the thoughts of the heart of men is nothing else but evil at all times. Add hereto, that to hunger and thirst after life, and to be delivered from misery; & to offer unto 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 Who teach, that a corrupt and natural man may so well use common Grace (whereby they understand the light of Nature or the gifts which remain (in him) after the fall) that by the good usage thereof, he may by degrees and little by little obtain greater grace, to wit, Evangelicall and saving grace, yea & salvation itself: And that by this means, God for his part showeth himself ready to reveal jesus Christ to all, forasmuch as he affordeth unto all, sufficiently and efficaciously, the means necessary to the Revelation of jesus Christ, and to faith and repentance. For that this is false, besides the experience of all times, the Scripture witnesseth: Psal. 147.19.20. He declareth his words to jacob, and his statutes & ordinances to Israel, 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 walk in their own ways. Act. 16.6.7. It was forbidden them, (to wit, Paul and his companions) by the holy Ghost to preach the word in Asia; coming therefore to Mysia they assayed to go into Bythinia, but the spirit (of jesus) permitted them not. VI Who teach, that in the true conversion of a man, it cannot be, that God should pour into his will new qualities, habits, or gifts: Therefore the faith, by which we are first converted, and from which we are named faithful, is not a quality 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 attain thereunto. For these things contradict the holy Scriptures, which testify, That God sheds in our hearts new qualities of faith, obedience, and the feeling of his love. jer. 34.33. I will put my law within them, and will write it in their heart. Es. 44.3. I will pour forth waters upon him that is a thirst, and rivers upon the dry ground: I will pour forth my spirit upon thy posterity. Rom. 5.5. The love of God is shed in our hearts by the holy spirit, which is given unto us. They are also repugnant to the perpetual practice of the Church, that prays on this manner: jerem. 31.18. Convert me O Lord, and I shall be converted. VII. Who teach, that the Grace whereby we are converted unto God, is nothing else but a sweet persuasion; or (as others expound it) that the most noble manner of working in the conversion of a man, and the most agreeable to the nature of man, is that which is effected by persuasions: And that nothing hinders, but that the Grace which they term Moral (that is to say, which is wrought by persuasive reasons) may make a carnal man spiritual; yea that God makes the will to consent no otherwise, save only by this kind of persuasion: and that herein consisteth the whole efficacy of the divine operation, whereby he so mounteth the operation of Satan, inasmuch as God promiseth eternal good, Satan only temporal. For this is pure Pelagianisme, and contrary to all Scripture, the which beside this kind of operation in the conversion of a man, acknowledgeth another over & above, to wit, that of the Holy Spirit, much more effectual and divine; as in the 36. chap. of Ezechiel, ver. 26. I will give you a new heart, and will give a new spirit in the midst of you: and will take away the heart of stone, and will give an heart of flesh, etc. VIII. Who teach, that in the regeneration of a man, God employeth not his almighty power in such sort, as that he mightily and infallibly benas the will to believe and to be converted, but that notwithstanding all the operations of Grace, which God useth 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 utterly hindereth his own 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 efficacy of his Grace in our Conversion, and to subject the action of God almighty to the will of man; and that contrary to the Apostles, who teach: Ephes. 1.19. That we believe according to the efficacy of the power of his might. And 2. Thess. 1.11. That God fulfilleth in us, all the good pleasure of his goodness, and the work of faith Mightily. Again 2. Pet. 1.3. That his Divine power hath given us all whatsoever appertaineth to life and godliness. IX. Who teach, that Grace and Freewill are causes, that work each their several part, and both concur together in the first point of conversion: & that Grace as a cause hath no precedence in order before the efficiency or motion of the will, id est, that God doth not effectually aid man's will to be converted, before the will of man move and determinate itself. For the Ancient Church condemned this doctrine in the Pelagians long ago, by the Apostle, Rom. 9.16. It is neither of him that willeth, nor of him that runneth, but of God who showeth mercy, and, 1. Cor. 4.7. Who puts a difference betwixt thee and another? and what hast thou, that thou hast not received? Again, Phil. 2.13. It is God, which produceth in us with efficacy both to will & to perform, according to his good pleasure. CHAP. FOUR Of the perseverance of the Saints. The first Article. THose whom God according to his purpose and decree, calls to the communion of his Son our Lord jesus Christ, and regenerates by his holy Spirit, he delivers from the dominion and thraldom of Sin; but not altogether from the flesh, and body of Sin, during this life. II. Whence it is, that we see daily so many sins of Infirmity, and that the best works of the Saints have their blemishes. Which continually furnishes them with matter, of humbling themselves before God, of having recourse to jesus 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, until being disimpestred of this body of sin, they reign in heaven with the Lamb of God. III. By reason of these relics of sin dwelling in us, and the temptation of Satan and the world, those which are converted, could not persist in this grace, if they were left to their own strength: But God is faithful, who mercifully confirms them in the grace, which he hath once given them, and mightily conserves them to the end. FOUR Now albeit this power of God fortifying and conserving the truly faithful in his Grace, be too great to be overcome of the flesh, yet they that are converted, are not always so conducted and moved by God, but that they may by their own fault turn aside in some particular actions from the conduct of Grace, & be seduced by the lusts of the flesh to obey them. Wherhfore it behoveth, they watch always and pray that they be not led into temptation; which if they do not, they not only may be carried away of the flesh, the world, and of Satan into sins, yea grievous and fearful fins, but some times they are so carried away by the just permission of God: As the doleful falls of David, Peter, and other holy persons mentioned in the Scripture do sufficiently prove. V Meanwhile, by such sins they grievously offend God, make themselves guilty of death, grieve the holy spirit, interrupt the course of the exercise of faith, most fearfully wound their consciences, lose for a while the sense of Grace, until Gods fatherly visage shine upon them a new, when by earnest repentance, they return again into the right way. VI For God, who is rich in mercy, according to the unchangeable purpose of Election, withdraws not utterly the Holy Spirit from those that are his, no, not in their grievous falls, nor suffers them to fall so fare, as to lose the grace of adoption, and the state of justification, or to commit the sin unto death (or that against the Holy Ghost) and so being utterly forsaken of him, to cast themselves headlong into everlasting perdition. VII. For in these falls God first conserves in them this his immortal seed whereby they are regenerated, that it be not lost, or wholly rejected. Then he renews them truly and effectually by his Word 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 obtain remission in the blood of the Mediator by saith, that they feel again the grace of God reconciled unto them: that they adore his mercies and faithfulness, that for the future, they more carefully work out their salvation with fear and trembling. VIII. So than it is not by their merits, nor strength, but by the free mercy of God, that they do not wholly lose faith and grace, nor continue and perish finally in their falls: which not only might easily come to pass, but would also doubtless in respect of themselves: but in respect of God, it cannot possibly be, forasmuch as his counsel cannot change, nor his promise fail, nor the calling according to purpose be revoked, nor the merit, intercession and preservation of jesus Christ be annulled, nor the seal of the holy spirit be made vain or abolished. IX. Touching this preservation of the Elect unto salvation, & the perseverance of the truly faithful in faith, the faithful themselves may be, and are assured according to the measure of faith, whereby they believe for most certain that they are and ever shall continue true & lively members of the church, and that they have the remission of all their sins, and life everlasting. X. And therefore this certainty grows not from any particular revelation over and above & beside the word, but proceeds from faith in God's promises, which he hath most abundantly revealed in his word for our consolation: & from the testimony of the holy spirit who bears witness with our spirit that we are the children of God, & heirs. Rom. 8.16.17. Finally, from an earnest and holy study of a good conscience and of good works. And if the elect of God were destitute in the present world of this solid consolation, that they shall obtain the victory, and of this infallible earnest of eternal glory; they were then of all men most miserable. XI. Mean while the scripture testifieth, that the faithful during this life are to fight against diverse doubts of the flesh, and that then when they are afflicted with grievous temptations, they do not always feel in themselves this full consolation of faith, and this certainty of perseverance: but God the father of all consolation suffers then 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 again awaken in them the certainty of perseverance. XII. Now so fare is it, that this certainty of perseverance should make the truly faithful proud, and plunge them into carnal security, that rather it is the true root of humility, of filial reverence, of true piety, of patience in all conflicts & combats, of ardent prayers, of constancy under the cross, and in the confession of the truth, and (lastly) of solid joy in God: so that the consideration of this benefit is to them a spur to incite them unto a serious and continual exercise of thankfulness 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 gins to revive in them that are raised from some fall, it begets not in them a carelessness or neglect of piety, but rather a fare greater care heedfully to observe the ways of the Lord, which are therefore prepared that walking therein they may retain the certainty of their perseverance, for fear least abusing his fatherly kindness, God's favourable countenance (the contemplation whereof is sweeter to the faithful than life, and the privation more bitter than death) turn not again from them, and so they fall into more grievous afflictions of mind. XIIII. And as it hath pleased God to begin in us by his Grace this his work, by the preaching of the Gospel; even so he preserves, continues, and accomplishes it, by the hearing, reading, exhortations, threatenings, and promises of the same Gospel, as also by the use of the Sacraments. XV. This doctrine of the perseverance of the truly faithful & holy, & of the certainty thereof, which God hath most abundantly revealed in his word, to the glory of his own name, and to the consolation of godly souls, and which he imprints in the hearts of the faithful, is such; That the flesh truly comprehends it not, Satan hates it, the world laughs at it, the ignorant and hypocrites abuse it, and the erroneous fight against it: But yet so it is, That the Spouse of lesus Christ hath always most ardently loved it, and mainetained it constantly, as a treasure of inestimable value: which God also will see that it shall continue to do, against whom no counsel nor force can prevail. To which God alone the Father Son and holy Ghost be honour and glory forever and ever. Amen. A rejection of Errors. The true doctrine being thus expounded, the Synod rejecteth the errors of those. I. WHo teach, that the persenerance of the truly faithful, is not an effect of election, or a gift of God purchased by the death of jesus Christ; But that it is a condition of the new covenant, which man before his election and peremptory justification (as they call it) ought to accomplish by his own free will. For the holy scripture testifieth, That it cometh from election, and that it is given the Elect by virtue of the death, resurrection, and intercession of jesus Christ, Rom. 11.7. The Election hath obtained it, and the rest are hardened. Again, Rom. 8.31.32.33.34. He which spared not his own Son, but delivered him up for us all, how shall he not give us also all things with him? Who will bring in any accusation against the elect of God? It is God that justifies, who shall condemn? It is Christ that is dead, and that more is, which is raised again, who also is at the right hand of God, and who himself maketh request for us. Who shall separate us from the love of Christ? Shall oppression, or anguish, or persecution, or famine, 〈◊〉 nakedness, or peril, or sword? Nay, in all these things we are more than conquerors by him that hath loved us, etc. II. Who teach, that God indeed provides the faithful man of sufficient strength to persevere, and that he is ready to preserve it in him, if he doth his duty: Nevertheless that all things being put which are necessary for perseverance in faith, and the which God will employ for the preservation of it; It still dependeth on the freedom of man's will to persevere or not to persevere. For this sentence contains in it manifest Pelagianisme, and whiles it goes about to make men free, it makes them sacrilegious, contrary to the perpetual 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 us even until the end, that we may be unblameable in the day of our Lord jesus Christ. III. Who teach, that the truly faithful & regenerate, not only may fall wholly & finally from justifying faith, & from grace & salvation, but that oftentimes they do indeed fall, & perish everlastingly. For this opinion annuleth not only the grace of justification and regeneration, but also the perpetual preservation of jesus Christ: Contrary to the express words of the Apostle S. Paul, Rom. 5.9.10. If Christ died for us then when we were but sinners, much rather then, being now justified in his blood, shall we be saved from the wrath by him: And contrary to the Apostle S. john, 1. joh. 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 jesus Christ, joh. 10.28.29. And I give them eternal life, & they shall never perish: Also none shall snatch them out of my hand; my Father, who hath given them unto me, is greater than all, & no man is able to snatch them out of the hands of my Father. FOUR Who teach, That the truly faithful and regenerate may sin the sin unto death, that is to say, the sin against the holy Ghost. Forasmuch as the Apostle S. john, chap. 5. of his first, after he had in the 16. and 17. verses, made mention of those, who sin unto death, and forbidden to pray for them, presently adds in the 18. verse; We know that whosoever is borne of God sinneth not, (to wit, this kind of sin) But he that is borne of God keepeth himself, and the Evil one toucheth him not. V Who teach, that in this life one can have no certainty of perseverance for the time to come, without special revelation. For by this doctrine the faithful are deprived of the most consolation, which they can have during this life, & the doubtfulness and wavering opinions of the Roman Church are brought in again. But the holy Scripture draweth every where this certainty, not from any special and extraordinary revelation; but from the proper marks of the children of God, and from his most sure promises: above all, the Apostle S. Paul, Rom. 8.38. No creature shall be able to separate us from the love of God, which he hath showed us in jesus Christ our Lord & 1. joh. 3.24. He which keepeth his commandments, abideth in him, and He in him: & hereby know we that he abideth in us, to weet, by the spirit which he hath given unto us. VI Who teach, that the doctrine touching the certainty of perseverance & salvation is naturally & of itself a coushion of the flesh, and hurtful to piety, good manners, prayers, and other holy exercises: but on the contrary, that it is a laudable thing to doubt. For such men declare that they are ignorant of the efficacy of divine grace, and of the operation of the holy Spirit dwelling in the Elect, and contradict the Apostle S. john, who in express words saith the quite contrary, 1. joh. 3. ver. 2 dear beloved we are now the children of God, but what we shall be doth not yet appear: but we know that after that he shall have appeared, we shall be like unto him, for we shall see him as he is. Further more they are convinced by the examples of the Saints, as well in the Old, as New Testament; who albeit they were assured of their perseverance & salvation, did notwithstanding continue the daily use of prayers and other exercises of piety. VII. Who teach, that there is no difference between a temporal faith, and that which justifieth and saveth, save only in continuance. For jesus Christ himself, Mat. 13.20. Luk. 8.13! and in the verses following, doth manifestly observe three other differences between those that believe for a time, and those that are truly faithful, when he saith; that those for●●●ceiue the seed into stony ground; these into good ground, or into a good heart; that those have no root; these have a firm root; that those bear no fruit; these bring forth their fruit in divers 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 again the second, yea often times. For by this doctrine, they deny the incorruptibility of the seed of God, whereby we are borne again; 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 jesus Christ prayed no where for the infallible perseverance of the faithful, in faith. For they contradict jesus Christ himself, who saith, Luk. 22.32. I have prayed for thee (Peter) that thy faith fail not. And the Gospel of S. john, which witnesseth: joh. 17.11. That jesus Christ prayed not only for the Apostles, but also for all those that should believe through their word: Holy Father keep them in thy name, and verse 15, I pray not that thou wouldst take them out of the world, but that thou wouldst keep them from evil. FINIS.