Articles agreed on in the nationall synode of the Reformed Churches of France, held at Charenton neere Paris, in the moneth of September, 1623 Which the same ordaineth to be inuiolably kept in all the churches and vniversities of that realme.

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 Di∣vell, 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, & hard∣nesse 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 vn∣to 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 na∣ture,

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 be∣twixt honestie and dishonestie, and seemeth to haue a little re∣gard 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, & with∣holds 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 af∣fordeth no remedie, nor giveth any ability to get out of that miserie, & so being weak through the flesh, leaveth the trans∣gressour 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 Spi∣rit, by meanes of the Word, or the ministerie of Reconciliati∣on, that is, by the Gospell of the Messias, whereby it pleased God to saue beleevers aswell vnder the Old, as the New Te∣stament.

VII.

God manifested this secret of his Will to fewer persons vnder the Old Testament, but since vnder the New Testa∣ment the difference of Nations is taken away, he now mani∣festeth 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 thanks∣giving. 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 cal∣led 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 Savi∣our 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 attri∣buted vnto the man, as if hee by his owne free will made him∣selfe 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, 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 & sun∣drie places.

XI.

Moreover, when God executeth this his good pleasure in the Elect, or, when he converts them, he doth not onely pro∣cure, 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 re∣generatiō, 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 Scrip∣ture, that Renovation, that new Creation, that raising from the dead, & Vivification, which God worketh in vs without 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 actu∣ally 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 Sa∣viour.

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 ex∣pects, 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 be∣lieue, 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 recei∣veth this Grace, ought, yea and doth also yeeld eternal thanks to God for it: he that receiveth it not, either he hath no re∣gard 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 man∣kinde, abolished not the nature of mankinde, but depraved it only, and killed it spiritually: So this divine Grace of Rege∣neration 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 enliue∣neth, healeth, correcteth and boweth it, no lesse sweetly, then mightily, to the end that where formerly the rebellion & re∣sistance 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 him∣selfe out of the fall by free will, by which, when he stood vp∣right, he threw himselfe headlong into perdition.

XVII.

Also, as the almighty operation of God, whereby he pro∣duceth and sustaineth this our naturall life, excludeth not, but rather requireth the vse of the meanes, by which God accor∣ding to his infinite wisdome, and goodnesse, is pleased to dis∣play this his power: even so, the foresaid supernaturall ope∣ration 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 peo∣ple concerning this Grace of God, to his glory, and to the a∣basing of all (humane) pride, and yet in the meane while neg∣lected not to hold them stil, by their holy admonitions of the Gospell, to the exercise of the word, Sacraments, and disci∣pline: 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 origi∣nall Sinne is of it selfe sufficient to condemne all man∣kinde, 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. A∣gaine, Rom. 6.23. The wages of sinne is death.

II.

Who teach, that spirituall gifts, or good habitudes and ver∣tues (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 thwar∣teth 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 vnaerstan∣ding, 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 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 & pro∣perly 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 spi∣rit, such as may be acceptable vnto him.

For these things con∣trary 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 af∣ter 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 Na∣ture 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 & sal∣vation it selfe: And that by this meanes, God for his part shew∣eth himselfe ready to reveale Iesus Christ to all, forasmuch as he affordeth vnto all, sufficiently and efficaciously, the meanes neces∣sary to the Revelation of Iesus Christ, and to faith and repen∣tance.

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 ordi∣nances. 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 infu∣sed by God, but only a bare action of man; And that it cannot o∣therwise 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 di∣vine; 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 in∣fallibly 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, e∣ven then, when God purposeth and would regenerate him: & that oftentimes man resisteth in deed & effect, so as he vtterly hinde∣reth 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 whatsoe∣ver 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 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.

Notes

• Without a∣ny cooperati∣on of ours.
• In the French it is by mistake of the Printer, children of Religion.