Synodicon in Gallia reformata, or, The acts, decisions, decrees, and canons of those famous national councils of the reformed churches in France being I. a most faithful and impartial history of the rise, growth, perfection and decay of the reformation in that kingdom, with its fatal catastrophe upon the revocation of the Edict of Nants in the year 1685 : II. the confession of faith and discipline of those churches : III. a collection of speeches, letters, sacred politicks, cases of conscience, and controversies in divinity, determined and resolved by those grave assemblies : IV. many excellent expedients for preventing and healing schisms in the churches and for re-uniting the dismembred body of divided Protestants : V. the laws, government, and maintenance of their colleges, universities and ministers, together with their exercise of discipline upon delinquent ministers and church-members : VI. a record of very many illustrious events of divine providence relating to those churches : the whole collected and composed out of original manuscript acts of those renowned synods : a work never be extant in any language.

CHAP. III. Of the Corruption of Man, his Conversion unto God, and the man∣ner how.

• CANON I. MAN at first was created after Gods Image, and adorned in his Understanding with the true and saving Knowledge of his Crea∣tor, and of Spiritual things, with Righteousness in his Will, and Purity in his Heart, and in all his Affections, yea, he was truly and through∣ly Holy; but being turned away from God by the Instigation of the Devil, and his own free Will, he hath deprived himself of those Excel∣lent Gifts, and contrary wise instead of them he hath brought upon him∣self Blindness, horrible Darkness, Vanity and perverseness of Judgment in his Understanding, Malice, Rebellion and hardness in his Will and Heart, and so in like manner impurity in all his Affections.
• CANON II. And such as he is since the Fall, such Children are there begotten of him, he is the corrupted Father Of corrupted Children, the Corruption through the Just Judgment of God being derived from Adam down upon all his Posterity, Jesus Christ only excepted, and this not only by imita∣tion, as the Pelagians of old asserted, but by propagation of his Cor∣rupted Nature.
• CANON III. Therefore all Men are conceived in Sin, and are born Children of Wrath, utterly unable to perform any saving Duty, enclined unto Evil, dead in Sin, and in Bondage to it, and without the Regenerating Grace of Gods Spirit they neither will nor can return unto God, nor reform their depraved Nature, nor so much as dispose themselves to a Reformation of it.
• CANON IV. 'Tis true that since the Fall there remain in Man some Relicks of Natural Light, by means whereof he yet retaineth some Knowledge of God, and of Natural things, he can discern between what is honest and dishonest, and expresseth some kind of Care and Study for Vertue, and Exteriour Discipline. But he is so far from being able by this Light of Nature to attain the saving Knowledge of God, and to re∣turn unto him, that he doth not so much as make a right use of it in Natural and Civil things, but rather doth in divers wayes soyl and

• pollute it, and holds it under Hatches through Unrighteousness, by do∣ing whereof he is left inexcusable before God.
• CANON V. And as it is with the light of Nature, even just so it is with the Decalogue which God particularly gave unto the Jews; for it doth indeed discover the hainousness of Sin, and doth more and more convince the Conscience of it, but not propounding any Remedy, nor imparting any Strength or Power whereby to get rid of this Misery, and being weak as to the Flesh, it leaves the Transgressor under the Curse, so that he cannot possibly obtain any saving Grace.
• CANON VI. This gift then which neither the Light of Nature, nor the Law of God can give, is wrought effectually by the vertue of the Holy Ghost, through the preaching of the Word, or Ministry of Reconciliation, to wit, the Gospel concerning the Messias, by whom it hath been, and still is the good pleasure of God to save all Believers both under the Old and New Testament.
• CANON VII. God revealed this Secret of his Will under the Old Testament to ve∣ry few: But since, under the New Testament, that the partition Wall of difference between People is broken down and removed, God hath manifested it unto more Persons. The Cause of which Dispensation must not in the least be attributed to the Dignity of any one Nation above another, or because they do better Husband and improve the Light of Nature, but wholly and solely to the most free ••race, and Love, and good pleasure of God. And therefore those who be made partakers of so great a favour, infinitely above their Deserts, should ever acknowledge it with all humbleness of Heart, and Thanksgiving; But others who be destitute of this Grace, they should with the Apo∣stle adore the Severity and Justice of Gods Judgments, but not pry in∣to them over-curiously.
• CANON VIII. And as many as are called by the Gospel are called in good earnest: For God doth by his Word declare most truly and seriously what is well-pleasing to him, to wit, that all who are caled by him should come unto him, and therefore he most seriously promiseth, that all who come and believe in him, shall have rest unto their Souls, and Ever∣lasting Life.
• CANON IX. And whereas many being called by the Ministry of the Gospel, do not come, nor convert themselves unto God, the Gospel is not in fault, nor is Jesus Christ, who is offered in the Gospel, nor is God, who by the Gospel calleth them, and doth also bestow divers gifts upon them; but the fault is their own, and to be found in themselves, who are cal∣led, some of whom through their carelessness do not receive the Word

• of Life, and others indeed do receive it, but not into their hearts; and therefore after the flashy joyes of a temporary Faith they turn back again; and others do choak and strangle the Seed of the Word by the Thorny Cares and Pleasures of this present World, and yield no fruit. This was the Doctrine preached by our Saviour in the parable of the Sower.
• CANON X. And whereas others called by the Ministry of the Gospel do come, and are converted, this must not be ascribed unto Man, as if he himself by his own free will made himself to differ from others, who are as well provided with sufficient Grace for Believing and Conversion. For this is the main butteress that under-props and supports the proud Heresie of Pelagius; but it must be only attributed unto God; who, as he hath chosen his own from all Eternity in Jesus Christ, so also doth he effe∣ctually call them in their time, giveth them Faith and Repentance, and having delivered them from the power of darkness, he doth translate them into the Kingdom of his dear Son, that so they may show forth his Vertues, who hath called them out of their Darkness into his mar∣vellous Light. That they may not boast nor glory in themselves, but in the Lord. And this is the true Apostolical Doctrine legible in their Holy Writings.
• CANON XI. Moreover when as God executeth this his good pleasure upon the Elect, and doth convert them, he doth not only procure that the Gospel be preached outwardly to their Ear only, nor doth he only powerfully illuminate their Understandings by the Holy Ghost, that so they may know and discerne aright the things which are of Gods Spirit, but by the Effectual Power of the same Spirit of Regeneration he pierceth even into the most inward Recesses of their Souls, he opens their heart which was fast shut, softens their heardned heart, circumciseth the foreskin of their Souls, infuseth new Qualities into the Will, and causeth this dead Will to live, yea and to become lively, of Evil, Good, of unwilling, stubborn and perverse most obedient, he works upon it, and fortifies it, that as a good Tree it may produce good Fruits.
• CANON XII. This is that Regeneration which is so much celebrated in the Holy Scriptures, this is that Renovation and new Creature, this is that first Resurrection from the Dead, this is that quickning which God worketh in us, without us: Nor is this at all done by mere teaching only, stri∣king the Ear, or by moral perswasion, which is made up of perswasive Arguments, or by any other the like means, so that after God hath done his part, it remains in the power of Man to be regenerated or not, to be converted or not: No, but it is an Operation totally supernatural, most efficacious, and yet at the same time most sweet, admirable, se∣cret and unutterable; which according to the Scriptures inspir'd of God the Author of this Operation, is, as to its efficacy not in the least infe∣riour to the Glorious Work of Creation, or the Resurrection of the Dead: so that they in whose hearts God worketh after this wonderful manner, are most certainly, infallibly, and efficaciously regenerated,

• and do actually believe, and then their Will being already renewed, is not only excited and moved of God, but being excited of God, it doth also work together with him; so that we may well enough say, that Man believeth and repenteth by reason of that Grace, which he hath received.
• CANON XIII. The Faithful during this Life cannot fully comprehend the manner of this Operation; but yet they may be very well satisfied, sith they know and feel that by this Grace, they do from their heart believe in, and love their Saviour.
• CANON XIV. So then Faith is the gift of God, not because it is offered of God unto the free Will of Man, but because in very truth it is bestowed upon, inspired, and infused into Man, and also not only because God giveth the power of believing, and then waits till the Will of Man consenteth, and doth actually believe, but because, that he, who worketh both to will and to do, yea, who worketh all in all, produceth in Man a will to believe, and the Act of Believing also.
• CANON XV. God doth not owe this Grace unto any Person. For how should God be indebted unto him, who can do nothing? He that is first hath some∣thing that may be repayed him again, but what can he owe unto him, who hath nothing of his own but Sin and Lyes? He then, who hath received this Grace from God should yield Everlasting thanks unto God, and in truth he is thankful: He who hath not received it, or who careth not for these Spiritual concerns, but pleaseth himself in his own, or is unconcerned for them, he doth in vain boast to have that which he hath not. And as for those, who make an outward profession of Faith and Amendment of Life, we ought not to speak or judge of them other∣wise than well, this the Apostles learn us. For the Secrets of Mens hearts are hidden from us: But as for others, who be not called, we should in our Prayers beseech God, who calleth things, which are not as if they were, to call them effectually, and we ought not in any wise proudly to insult over them, as if we had made our selves by our own proper vertue to differ from them.
• CANON XVI. And whereas by the Fall, Man ceaseth not to be a Man, that is, to be a Person endowed with Understanding and Will, and Sin which hath spread its Contagion through all Mankind, hath not abolished the Nature of Mankind, but hath depraved, and spiritually killed it So this Divine Grace of Regeneration doth not operate upon Men, as upon Stocks and Blocks, nor doth it take avvay their Will, and its proper∣ties, nor doth it force and compell it against its ovvn accord, but it doth Spiritually enliven, heal, reform, and bend it not less svveetly than povverfully, so that vvhereas formerly Rebellions, and proud risings of the Flesh did fully domineer in it, novv that prompt and sincere Obe∣dience

• of the Spirit begins to reign in it, in vvhich consists the true Spi∣ritual restablishment and freedom of our Will. And vvere it not that this vvonderful Worker of all good did in this manner vvork for us, Man could never hope of rising again from his lapst Estate by his ovvn free Will, vvhich vvhilst he stood in Innocency precipitated him into the gulph of perdition.
• CANON XVII. So then as this Almighty Operation of God, by vvhich he produceth and sustains our Natural Life, doth not exclude, but requires the use of means, through vvhich according to his Infinite Wisdom and Good∣ness he is pleased to exert his ovvn povver; so that aforesaid Supernatu∣ral Work of God, by vvhich he doth Regenerate us, doth not exclude, nor in any vvise subvert the preaching of the Gospel, vvhich the most Wise God hath ordained to be the Seed of Regeneration, and Food of the Soul. Wherefore as the Apostles and Doctors vvho have follovved them, have all along piously taught and preached up this Grace of God to his Glory, and the abasement of ••ll pride, and yet in the mean vvhile did never neglect to keep their People vvithin the bounds of Duty by the Sacred Councils of the Gospel, such as hearing of the Word, parti∣cipation of the Sacraments, and Exercise of Discipline; so also, God forbid, that those vvho novv teach and learn in the Church should pre∣sume to tempt God, by separating those things vvhich in his good pleasure he vvill have most straitly conjoyned together. For Grace is conferred by Admonitions, and the more ready vve are in the perfor∣mance of our Duty the more Illustrious is the benefit of God, vvorking in us, and its then that Gods Work goeth onvvard most kindly. And unto this our God, and to him onely is due all the Glory of the Means, and of their Fruit, and saving-Efficacy for ever and ever, Amen.

Errors Rejected. The Orthodox Doctrine having been Explained, the Synod Re∣jecteth their Errors.

• CANON I. WHO teach, That in strictness and propriety of Discourse Ori∣ginal Sin vvas not of it self sufficient to condemn all Mankind, or that it should deserve Temporal and Eternal Punishments, for they do professedly contradict the Holy Apostle, Rom. 5.12. vvho saith, That by one Man only Sin entred into the World, and Death by Sin, and so Death passed over all Men, forasmuch as all Men have sinned. And ver. 16. The fault was by one Offence only unto Condemnation. And Rom. 6.23. The Wages of Sin is Death.

• ...

  Who teach, that Spiritual gifts, and good habits and vertues, such as Goodness, Holyness, and Righteousness were not in the Will of Man; when he was first created, and so by consequence, that they could not be lost nor separated from him by the fall: For this is repugnant to that Character and Description we have of Gods Image front the Apo∣stle, Ephes. 4.24. Who tells us it consisted in Righteousness and true Holyness, which Vertues are truly seated in the Will.

• CANON III. Who teach that Spiritual gifts were not separated from the Will of Man in his Estate of Spiritual Death, because the Will of it self was never corrupted, but only impeded in its Actions by the darkness of the Un∣derstanding, and the unruliness of the Affections, which Impediments being once removed, the Will can display its Natural Liberty, that is to say, it can of it self either will and choose, or not will and refuse whatsoever good is objected and propounded to it. This is a mere No∣velty, and very erroneous, tending only to exalt the powers of Free Will above the power of Free Grace, contrary to what the Prophet Jeremiah hath long since asserted, chap. 17.9. The Heart is deceitful above all things, and desperately wicked. And contrary to what hath been taught us by the Holy Apostle. Ephes. 8.3. Among whom, viz. the Children of disobedience, we also had heretofore our Conversation in the lusts of our Flesh, fulfilling the desires of our Flesh and of our Minds.
• CANON IV. Who teach that Man in his Unregenerate Estate is not totally nor properly impeded, or deprived of all Spiritual Powers unto Spiritual Good, but that he may hunger and thirst after Righteousness and Life, and offer unto God the Sacrifice of a contrite and broken Heart, which will be acceptable unto God: For these Assertions are downright con∣tradictions to express Texts of Scripture, as Eph. 2.1. And you hath he quickned being dead in your Sins and Trespasses; And Gen. 6.5. And 8.21. Every imagination of the thought of Mans Heart is only evil, and that continually, from his youth upwards. Besides to hunger and thirst after Life, and to desire and long for deliverance from Sin and its Misery, and to offer unto God the Sacrifices of a broken heart, this is the peculiar property of the Regenerate, Psal. 51.19. And of them who by our Blessed Saviour are styled Blessed Persons.
• CANON V. Who teach that Man corrupted and as yet in his Natural Estate can so well use and improve common Grace, (by which they understand the Light of Nature, or those gifts which remain in him since the fall) that by his good usage of them, he may by degrees obtain a far greater Grace, to witt, Evangelical and Saving Grace, yea and Salvation it self, and so by this means God is ready on his part to discover himself, and to reveal Jesus Christ unto all, because he doth sufficiently and effi∣caciously administer unto all those necessary means whereby they may attain the Knowledge of Jesus Christ, and of Faith and Repentance. But that this is notoriously false, besides the Experience of all Ages, it

• is evident also from Scripture Testimony, Psal. 147.19, 20. He decla∣red his words unto Jacob, his Statutes and his Judgments unto Israel, he hath not dealt so with every Nation, and as for his Judgments they have not known them. Acts. 14.16. And in times past God suffered all Nations to walk in their own wayes. Acts 16.6, 7. And they were forbidden, viz. Paul and his Company, by the Holy Ghost to declare, or preach his Word, i. e. the Gospel in Asia, and when they were come into Mysia, they essayed to go into Bithynia, but the Spirit, of our Lord Jesus, suffered them not.
• CANON VI. Who teach, that when God doth truely and savingly convert Man, it cannot be that he should put into his Will new Qualities, Habits or Gifts; and that therefore Faith by which we be first of all Converted, and from which we be called Believers, is not a quality or gift infused into us by God, but an Action of Man only, and that it cannot be called a gift, unless it be upon this Account, that Man can of himself attain it. For these are palpable Contradictions to the Divinely inspired Scriptures, which do in plain terms declare, That God sheddeth abroad into our Hearts the new Qualities of Faith, Obedience, and the sence and feeling of his Love, Jer. 31.3. I will put my Law in them, and I will write it in their hearts, Esaiah 44.3. I will pour my Spirit upon thy Seed, Rom. 5. ver. 5. And the love of God is shed abroad in our hearts by the Holy Ghost, who is given to us. And these Opinions be repugnant to the Prayers and Practice of Gods Church in all Ages, who have ever cryed with Jeremy, 31.18. Convert me, O God, and I shall be converted.
• CANON VII. Who teach, that Converting Grace is no other than a sweet perswa∣sion, or as some others of them explain it, that the most noble manner of working in Mans Conversion, and most suitable to his Humane Na∣ture, is that which is done by swasion, and that nothing can hinder, but that the Grace, which they call Moral, that is to say, Arguments simply perswasive, may change the Natural Man into Spiritual, yea, that God doth not any way else induce the Will to consent, but by this way and manner of perswasions, and herein consisteth the efficacious∣ness of Gods operation, by which he doth so much surmount the opera∣tion of Satan, Sathan only promising temporal good things, but God such as be Eternal. For this is rank Pelagianisme, and crosseth the whole tenour of Sacred Scriptures, which besides this way of operation, by Moral Swasion, in the Conversion of Man doth yet acknowledge ano∣ther, to wit, that of Gods Holy Spirit, which is far more Divine and efficacious, as in Ezek. 36.26. I will give unto them a new heart, and a new spirit will I put within them; and I will take away the heart of stone, and give unto them an heart of Flesh.
• CANON VIII. Who teach that God doth not exert in the Conversion of Man all the Majesty of his Omnipotency, so as thereby most powerfully and infal∣libly to bow his stubborn and rebellious Will to believe and convert; but

• notwithstanding Gods exertion of all those operations of Grace which are used by him in Mans Conversion; yet Man may resist God and the Holy Ghost, even then when as God purposed and had resolved to con∣vert him, yea and that in very deed Man doth oftentimes resist God in such a manner as doth totally and intirely hinder his Regeneration, yea, that it is still in his own power whether he will be regenerated or not. For this is nothing else but to rob God of the efficaciousness of his Grace in our Conversion, and to subject the Action of God Almighty to the will of the weak Man, which is contrary to the Apostolical Doctrine, Ephes. 1.19. learning us, That we believe according to the efficacy of his Mighty Povver. And 2 Thessalon. 1.11. And God fulfilleth and accomplisheth in us all the good pleasure of his goodness, and the work of Faith with power. 2 Pet. 1.3. And by his Divine power are given unto us all things appertaining to Life and Godlyness.
• CANON IX. Who teach, that Grace and Free Will are Con-Causes, and act, though each his part, yet jointly together in the first point of Conversion, and that Grace as a Cause doth not in order precede the efficiency or motion of the Will, that is in plain English, God doth not efficaciously help the Will of Man to convert it self, before the Will of it self doth first move and determine it self. But Gods Ancient Church hath many Ages since anathematized this Doctrine of Pelagius by the words of the Apostle, Rom. 9.16. 'Tis not of him that willeth, nor of him that runneth, but of God that sheweth Mercy, 1 Cor. 4.7. And who is it that maketh thee to differ from another? And vvhat hast thou, vvhich thou hast not received? And Philip. 2.13. 'Tis God vvho vvorketh in us vvith Efficacy both to vvill and to do according to his ovvn good pleasure.