| TERTIUM
ET QUARTUM DOCTRINÆ CAPUT, DE HOMINIS CORRUPTIONE, ET CONVERSIONE AD DEUM EJUSQUE MODO |
THIRD
AND FOURTH HEADS OF DOCTRINE. THE CORRUPTION OF MAN, HIS CONVERSION TO GOD, AND THE MANNER THEREOF |
| ARTICULUS PRIMUS | ARTICLE ONE |
| Homo ab initio ad imaginem Dei conditus vera et salutari sui Creatoris et rerum spiritualium notitia in mente, et justitia in voluntate et corde, puritate in omnibus affectibus exornatus, adeoque totus sanctus fuit; sed Diaboli instinctu, et libera sua voluntate a Deo desciscens, eximiis istis donis seipsum orbavit: atque e contrario eorum loco coecitatem, horribiles tenebras, vanitatem, ac perversitatem judicii in mente, malitiam, rebellionem, ac duritiem in voluntate et corde, impuritatem denique in omnibus affectibus contraxit. | Man was originally formed after the image of God. His understanding was adorned with a true and saving knowledge of his Creator, and of spiritual things; his heart and will were upright, all his affections pure, and the whole man was holy. But, revolting from God by the instigation of the devil and by his own free will, he forfeited these excellent gifts; and an in the place thereof became involved in blindness of mind, horrible darkness, vanity, and perverseness of judgment; became wicked, rebellious, and obdurate in heart and will, and impure in his affections. |
| II. | ARTICLE TWO |
| Qualis autem post lapsum fuit homo, tales et liberos procreavit, nempe corruptus corruptos; corruptione ab Adamo in omnes posteros [solo Christo excepto] non per imitationem [quod Pelagiani olim voluerunt], sed per vitiosæ naturæ propagationem, justo Dei judicio, derivata. | Man after the fall begat children in his own likeness. A corrupt stock produced a corrupt offspring. Hence all the posterity of Adam, Christ only excepted, have derived corruption from their original parent, not by limitation, as the Pelagians of old asserted, but by the propagation of a vicious nature, in consequence of the just judgment of God. |
| III. | ARTICLE THREE |
| Itaque omnes homines in peccato concipiuntur, et filii iræ nascuntur, inepti ad omne bonum salutare, propensi ad malum, in peccatis mortui, et peccati servi; et absque Spiritus Sancti regenerantis gratia, ad Deum redire, naturam depravatam corrigere, vel ad ejus correctionem se disponere nec volunt, nec possunt. | Therefore all men are conceived in sin, and are by nature children of wrath, incapable of saving good, prone to evil, dead in sin, and in bondage thereto; and without the regenerating grace of the Holy Spirit, they are neither able nor willing to return to God, to reform the depravity of their nature, or to dispose themselves to reformation. |
| IV. | ARTICLE FOUR |
| Residuum quidem est post lapsum in homine lumen aliquod naturæ, cujus beneficio ille notitias quasdam de Deo, de rebus naturalibus, de discrimine honestorum et turpium retinet, et aliquod virtutis ac disciplinæ externæ studium ostendit: sed tantum abest, ut hoc naturæ lumine ad salutarem Dei cognitionem pervenire, et ad eum se convertere possit, ut ne quidem eo in naturalibus ac civilibus recte utatur, quinimo qualecumque id demum sit, id totum variis modis contaminet, atque in injustitia detineat, quod dum facit, coram Deo inexcusabilis redditur. | There remain, however, in man since the fall, the glimmerings of natural light, whereby he retains some knowledge of God, or natural things, and of the difference between good and evil, and shows some regard for virtue and for good outward behavior. But so far is this light of nature from begin sufficient to bring him to a saving knowledge of God and to true conversion that he is incapable of using it aright even in things natural and civil. Nay further, this light, such as it is , man in various ways renders wholly polluted, and hinders in unrighteousness, by doing which he becomes inexcusable before God. |
| V. | ARTICLE FIVE |
| Quæ luminis naturæ, eadem hæc Decalogi per Mosen a Deo Judæis peculiariter traditi est ratio: cum enim is magnitudinem quidem peccati retegat, ejusque hominem magis ac magis reum peragat, sed nec remedium exhibeat, nec vires emergendi ex miseria conferat, adeoque per carnem infirmatus transgressorem maledictione relinquat, non potest homo per eum salutarem gratiam obtinere. | In the same light are we to consider the law of the decalogue, delivered by God to His peculiar people, the Jews, by the hands of Moses. For though it reveals the greatness of sin, and more and more convinces man thereof, yet, as it neither points out a remedy nor imparts strength to extricate him from his misery, but, being weak through the flesh, leaves the transgressor under the curse, man cannot by this law obtain saving grace. |
| VI. | ARTICLE SIX |
| Quod igitur nec lumen naturæ, nec lex potest, id Spiritus Sancti virtute præstat Deus, per sermonem, sive ministerium reconciliationis, quod est Evangelium de Messia, per quod placuit Deo homines credentes tam in Veteri, quam in Novo Testamento servare. | What, therefore, neither the light of nature nor the law could do, that God performs by the operation of the Holy Spirit through the word or ministry of reconciliation; which is the glad tidings concerning the Messiah, by means whereof it has pleased God to save such as believe, as well under the Old as under the New Testament. |
| VII. | ARTICLE SEVEN |
| Hoc voluntatis suæ mysterium Deus in Veteri Testamento paucioribus patefecit, in Novo Testamento pluribus, sublato jam populorum discrimine, manifestat. Cujus dispensationis caussa, non in gentis unius præ alia dignitate, aut meliore luminis naturæ usu, sed in liberrimo beneplacito, et gratuita dilectione DEI est collocanda. Unde illi, quibus præter et contra omne meritum tanta fit gratia, eam humili et grato corde agnoscere, in reliquis autem, quibus ea gratia non fit, severitatem et justitiam judiciorum Dei cum Apostolo adorare, nequaquam vero curiose scrutari debent. | This mystery of His will God reveals to but a small number under the Old Testament; under the New Testament (the distinction between various peoples having been removed) He reveals it to many. The cause of this dispensation is not to be ascribed to the superior worth of one nation above another, nor to their better use of the light of nature, but results wholly from the sovereign good pleasure and unmerited love of God. Hence they to whom so great and so gracious a blessing is communicated, above their desert, or rather notwithstanding their demerits, are bound to acknowledge it with humble and grateful hearts, and with the apostle to adore, but in no wise curiously to pry into, the severity and justice of God's judgments displayed in others to whom this grace is not given. |
| VIII. | ARTICLE EIGHT |
| Quotquot autem per Evangelium vocantur, serio vocantur. Serio enim et verissime ostendit DEUS verbo suo, quid sibi gratum sit, nimirum, ut vocati ad se veniant. Serio etiam omnibus ad se venientibus et credentibus requiem animarum, et vitam æternam promittit. | As many as are called by the gospel are unfeignedly called. For God has most earnestly and truly declared in His Word what is acceptable to Him, namely, that those who are called should come unto Him. He also seriously promises rest of soul and eternal life to all who come to Him and believe. |
| IX. | ARTICLE NINE |
| Quod multi per ministerium Evangelii vocati, non veniunt et non convertuntur, hujus culpa non est in Evangelio, nec in Christo per Evangelium oblato, nec in Deo per Evangelium vocante, et dona etiam varia iis conferente, sed in vocatis ipsis, quorum aliqui verbum vitæ non admittunt securi; alii admittunt quidem, sed non in cor immittunt, ideoque post evanidum fidei temporariæ gaudium resiliunt; alii spinis curaram et voluptatibus sæculi semen verbi suffocant, fructusque nullos proferunt; quod Servator noster seminis parabola docet, Matt. xiii. | It is not the fault of the gospel, nor of Christ offered therein, nor of God, who calls men by the gospel and confers upon them various gifts, that those who are called by the ministry of the Word refuse to come and be converted. The fault lies in themselves; some of whom when called, regardless of their danger, reject the Word of life; other, though they receive it, suffer it not to make a lasting impression on their heart; therefore, their joy, arising only from a temporary faith, soon vanishes, and they fall away; while others choke the seed of the Word by perplexing cares and the pleasures of this world, and produce no fruit. This our Savior teaches in the parable of the sower (Matt 13). |
| X. | ARTICLE TEN |
| Quod autem alii, per ministerium Evangelii vocati, veniunt et convertuntur, id non est adscribendum homini, tanquam seipsum per liberum arbitrium ab aliis pari vel sufficiente gratia ad fidem et conversionem instructis discernenti (quod superba Pelagii hæresis statuit), sed Deo, qui ut suos ab æterno in Christo elegit, ita eosdem in tempore efficaciter vocat, fide et resipiscentia donat, et e potestate tenebrarum erutos in Filii sui regnum transfert, ut virtutes ejus, qui ipsos e tenebris in admirandam hanc lucem vocavit, prædicent, et non in se, sed in Domino, glorientur. Scriptura apostolica passim id testante. | But that others who are called by the gospel obey the call and are converted is not to be ascribed to the proper exercise of free will, whereby one distinguishes himself above others equally furnished with grace sufficient for faith and conversion (as the proud heresy of Pelagius maintains); but it must be wholly ascribed to God, who, as He has chosen His own from eternity in Christ, so He calls them effectually in time, confers upon them faith and repentance, rescues them from the power of darkness, and translates them into the kingdom of His own Son; that they may show forth the praises of Him who has called them out of darkness into His marvelous light, and may glory not in themselves but in the Lord, according to the testimony of the apostles in various places. |
| XI. | ARTICLE ELEVEN |
| Cæterum, quando Deus hoc suum beneplacitum in electis exequitur, seu veram in iis conversionem operatur, non tantum Evangelium illis externe prædicari curat, et mentem eorum per Spiritum Sanctum potenter illuminat, ut recte intelligant et dijudicent quæ sunt Spiritus Dei, sed ejusdem etiam Spiritus regenerantis efficacia ad intima hominis penetrat, cor clausum aperit, durum emollit, præputiatum circumcidit, voluntati novas qualitates infundit, facitque eam ex mortua vivam, ex mala bonam, ex nolente volentem, ex refractaria morigeram, agitque et roborat eam, ut, ceu arbor bona, fructus bonarum actionum proferre possit. | But when God accomplishes His good pleasure in the elect, or works in them true conversion, He not only cause the gospel to be externally preached to them, and powerfully illuminates their minds by His Holy Spirit, that they may rightly under and discern the things of the Spirit of God; but by the efficacy of the same regenerating Spirit He pervades the inmost recesses of man; He opens the closed and softens the hardened heart, and circumcises that which was uncircumcised; infuses new qualities into the will, which, though heretofore dead, He quickens; from being evil, disobedient, and refractory, He renders it good, obedient, and pliable; actuates and strengthens it, that like a good tree, it may bring forth the fruits of good actions. |
| XII. | ARTICLE TWELVE |
| Atque hæc est illa tantopere in Scripturis prædicata regeneratio, nova creatio, suscitatio e mortuis, et vivificatio, quam Deus sine nobis, in nobis operatur. Ea autem neutiquam fit per solam forinsecus insonantem doctrinam, moralem suasionem, vel talem operandi rationem, ut post Dei (quoad ipsum) operationem, in hominis potestate maneat regenerari vel non regenerari, converti vel non converti; sed est plane supernaturalis, potentissima simul et suavissima, mirabilis, arcana, et ineffabilis operatio, virtute sua, secundum Scripturam (quæ ab Authore hujus operationis est inspirata) nec creatione, nec mortuorum resuscitatione minor, aut inferior, adeo ut omnes illi, in quorum cordibus admirando hoc modo Deus operatur, certo, infallibiliter, et efficaciter regenerentur, et actu credant. Atque tum voluntas jam renovata, non tantum agitur et movetur a Deo, sed a Deo acta, agit et ipsa. Quamobrem etiam homo ipse per gratiam istam acceptam credere et resipiscere recte dicitur. | And this is that regeneration so highly extolled in Scripture, that renewal, new creation, resurrection from the dead, making alive, which God works in us without out aid. But this is in no wise effected merely by the external preaching of the gospel, by moral suasion, or such a mode of operation that, after God has performed His part, it still remains in the power of man to be regenerated or not, to be converted or to continue unconverted; but it is evidently a supernatural work, most powerful, and at the same time most delightful, astonishing, mysterious, and ineffable; not inferior in efficacy to creation or the resurrection from the dead, as the Scripture inspired by the Author of this work declares; so that all in whose heart God works in this marvelous manner are certainly, infallibly, and effectually regenerated, and do actually believe. Whereupon the will thus renewed is not only actuated and influenced by God, but in consequence of this influence becomes itself active. Wherefore also man himself is rightly said to believe and repent by virtue of that grace received. |
| XIII. | ARTICLE THIRTEEN |
| Modum hujus operationis fideles in hac vita plene comprehendere non possunt; in eo interim acquiescentes, quod per istam DEI gratiam, se corde credere, et Servatorem suum diligere, sciant ac sentiant. | The manner of this operation cannot be fully comprehended by believers in this life. Nevertheless, they are satisfied to know and experience that by this grace of God they are enabled to believe with the heart and to love their Savior. |
| XIV. | ARTICLE FOURTEEN |
| Sic ergo fides Dei donum est, non eo quod a Deo hominis arbitrio offeratur, sed quod homini reipsa conferatur, inspiretur, et infundatur. Non etiam quod Deus potentiam credendi tantum conferat, consensum vero seu actum credendi ab hominis deinde arbitrio expectet, sed, quod et velle credere, et ipsum credere in homine is efficiat, qui operatur et velle et facere, adeoque omnia operatur in omnibus. | Faith is therefore to be considered as the gift of God, not on account of its being offered by God to man, to be accepted or rejected at his pleasure, but because it is in reality conferred upon him, breathed and infused into him; nor even because God bestows the power or ability to believe, and then expects that man should by the exercise of his own free will consent to the terms of salvation and actually believe in Christ, but because He who works in man both to will and to work, and indeed all things in all, produces both the will to believe and the act of believing also. |
| XV. | ARTICLE FIFTEEN |
| Hanc gratiam DEUS nemini debet. Quid enim debeat ei, qui prior dare nihil potest, ut ei retribuatur? Imo quid debeat ei, qui de suo nihil habet, præter peccatum et mendacium? Qui ergo gratiam illam accipit, soli Deo æternas debet et agit gratias; qui illam non accipit, is aut hæc spiritualia omnino non curat, et in suo sibi placet: aut securus se habere inaniter gloriatur, quod non habet. Porro de iis, qui externe fidem profitentur, et vitam emendant, optime secundum exemplum apostolorum judicandum et loquendum est, penetralia enim cordium nobis sunt incomperta. Pro aliis autem qui nondum sunt vocati, orandus est Deus, qui quæ non sunt vocat tanquam sint. Neutiquam vero adversus eos est superbiendum, ac si nosmetipsos discrevissemus. | God is under no obligation to confer this grace upon any; for how can He be indebted to one who had no previous gifts to bestow as a foundation for such recompense? Nay, how can He be indebted to one who has nothing of his own but sin and falsehood? He, therefore, who becomes the subject of this grace owes eternal gratitude to God, and gives Him thanks forever. Whoever is not made partaker thereof is either altogether regardless of these spiritual gifts and satisfied with his own condition, or is in no apprehension of danger, and vainly boasts the possession of that which he has not. Further, with respect to those who outwardly profess their faith and amend their lives, we are bound, after the example of the apostle, to judge and speak of them in the most favorable manner; for the secret recesses of the heart are unknown to us. And as to others who have not yet been called, it is our duty to pray for them to God, who calls the things that are not as if they were. But we are in no wise to conduct ourselves towards them with haughtiness, as if we had made ourselves to differ. |
| XVI. | ARTICLE SIXTEEN |
| Sicuti vero per lapsum homo non desiit esse homo, intellectu et voluntate præditus, nec peccatum, quod universum genus humanum pervasit, naturam generis humani sustulit, sed depravavit, et spiritualiter occidit; ita etiam hæc divina regenerationis gratia, non agit in hominibus tanquam truncis et stipitibus, nec voluntatem ejusque proprietates tollit, aut invitam violenter cogit, sed spiritualiter vivificat, sanat, corrigit, suaviter simul ac potenter flectit: ut ubi antea plene dominabatur carnis rebellio et resistentia, nunc regnare incipiat prompta, ac sincera Spiritus obedientia; in quo vera et spiritualis nostræ voluntatis instauratio et libertas consistit. Qua ratione nisi admirabilis ille omnis boni opifex nobiscum ageret, nulla spes esset homini surgendi e lapsu per liberum arbitrium, per quod se, cum staret, præcipitavit in exitium. | But as man by the fall did not cease to be a creature endowed with understanding and will, nor did sin which pervaded the whole race of mankind deprive him of the human nature, but brought upon him depravity and spiritual death; so also this grace of regeneration does not treat men as senseless stocks and blocks, nor take away their will and it properties, or do violence thereto; but is spiritually quickens, heals, corrects, and at the same time sweetly and powerfully bends it, that where carnal rebellion and resistance formerly prevailed, a ready and sincere spiritual obedience begins to reign; in which the true and spiritual restoration and freedom of our will consist. Wherefore, unless the admirable Author of every good work so deal with us, man can have no hope of being able to rise from his fall by his own free will, by which, in a state of innocence, he plunged himself into ruin. |
| XVII. | ARTICLE SEVENTEEN |
| Quemadmodum etiam omnipotens illa Dei operatio, qua vitam hanc nostram naturalem producit et sustentat, non excludit sed requirit usum mediorum, per quæ Deus pro infinita sua sapientia et bonitate virtutem istam suam exercere voluit: ita et hæc prædicta supernaturalis Dei operatio, qua nos regenerat, neutiquam excludit, aut evertit usum Evangelii, quod sapientissimus Deus in semen regenerationis, et cibum animæ ordinavit. Quare, ut Apostoli, et qui eos secuti sunt doctores, de gratia hac Dei ad ejus gloriam et omnis superbiæ depressionem, pie populum docuerant, neque tamen interim sanctis Evangelii monitis, sub verbi, sacramentorum, et disciplinæ exercitio eum continere neglexerunt: sic etiamnum, absit, ut docentes aut discentes in Ecclesia Deum tentare præsumant, ea separando, quæ Deus pro suo beneplacito voluit esse conjunctissima. Per monita enim confertur gratia, et quo nos officium nostrum facimus promptius, hoc ipso Dei in nobis operantis beneficium solet esse illustrius, rectissimeque ejus opus procedit. Cui soli omnis, et mediorum, et salutaris eorum fructus atque efficaciæ debetur gloria in sæcula. Amen. | As the almighty operation of God whereby He brings forth and supports this our natural life does not exclude but require the use of means by which God, of His infinite mercy and goodness, has chosen to exert His influence, so also the aforementioned supernatural operation of God by which we are regenerated in no wise excludes or subverts the use of the gospel, which the most wise God has ordained to be the seed of regeneration and food of the soul. Wherefore, as the apostles and the teachers who succeeded them piously instructed the people concerning this grace of God, to His glory and to the abasement of all pride, and in the meantime, however, neglected not to keep them, by the holy admonitions of the gospel, under the influence of the Word, the sacraments, and ecclesiastical discipline; so even now it should be far from those who give or receive instruction in the Church to presume to tempt God by separating what He of His good pleasure has most intimately joined together. For grace is conferred by means of admonitions; and the more readily we perform our duty, the more clearly this favor of God, working in us, usually manifest itself, and the more directly His work is advanced; to whom alone all the glory, both for the means and for their saving fruit and efficacy, is forever due. Amen. |
| REJECTIO
ERRORUM Exposita doctrina orthodoxa,
Synodus rejicit errores eorum:
|
REJECTION
OF ERRORS The true doctrine having been explained, the Synod rejects the errors of those: |
| I. | PARAGRAPH 1 |
| Qui docent, 'Proprie dici non posse, quod peccatum originis per se sufficiat toti generi humano condemnando, aut temporales et æternas poenas promerendo.' Contradicunt enim Apostolo, dicenti, Rom. v. 12: Per unum hominem peccatum in mundum introiit, ac per peccatum mors, et ita in omnes homines mors transiit, in quo omnes peccaverunt. Et vers. 16: Reatus ex uno introiit ad condemnationem. Item, Rom. vi. 23: Peccati stipendium mors est. | Who
teach: That it cannot properly be said that original sin in itself
suffices to condemn the whole human race or to deserve temporal and
eternal punishment. For these contradict the apostle, who declares:
"Therefore, just as sin entered the world through one man, and death
through sin, and in this way death came to all men, because all sinned
(Rom 5:12)." And: "The judgment followed one sin and brought
condemnation (Rom 5:16)." And "the wages of sin is death (Rom 6:23)." |
| II. | PARAGRAPH 2 |
| Qui docent, 'Dona spiritualia, sive habitus bonos, et virtutes, ut sunt bonitas, sanctitas, justitia, in voluntate hominis, cum primum crearetur, locum habere non potuisse, ac proinde nec in lapsu ab ea separari.' Pugnat enim hoc cum descriptione imaginis Dei, quam Apostolus ponit Ephes. iv. 24; ubi illam describit ex justitia et sanctitate, quæ omnino in voluntate locum habent. | Who teach: That the spiritual gifts or the good qualities and virtues, such as goodness, holiness, righteousness, could not belong to the will of man when he was first crated, and that these, therefore, cannot have been separated therefrom in the fall. For such is contrary to the description of the image of God which the apostle gives in Eph. 4:24, where he declares that it consists in righteousness and holiness, which undoubtedly belong to the will. |
| III. | PARAGRAPH 3 |
| Qui docent, 'Dona spiritualia non esse in morte spirituali ab hominis voluntate separata, cum ea in sese nunquam corrupta fuerit, sed tantum per tenebras mentis, et affectuum inordinationem impedita; quibus impedimentis sublatis, liberam suam facultatem sibi insitam exerere, id est, quodvis bonum sibi propositum ex se, aut velle, sive eligere, aut non velle, sive non eligere possit.' Novum hoc et erroneum est, atque eo facit ut extollantur vires liberi arbitrii, contra Jeremiæ prophetæ dictum, cap. xvii. 9: Fraudulentum est cor ipsum supra omnia et perversum. Et Apostoli, Ephes. ii. 3: Inter quos (homines contumaces) et nos omnes conversati sumus olim in cupiditatibus carnis nostræ, facientes voluntates carnis ac cogitationum. | Who teach: That in spiritual death the spiritual gifts are not separate from the will of man, since the will in itself has never been corrupted, but only hindered through the darkness of the understanding and the irregularity of the affection; and that, these hindrances having been removed, the will can then bring into operation its nature powers, that is, that the will of itself is able to will and to choose, or not to will and not to choose, all manner of good which may be presented to it. This is an innovation and an error, and tends to elevate the powers of the free will, contrary to the declaration of the prophet: "The heart is deceitful above all things and beyond cure (Jer 17:9)"; and of the apostle: "All of us also lived among them at one time, gratifying the cravings of our sinful nature and following its desires and thoughts (Eph 2:3)." |
| IV. | PARAGRAPH 4 |
| Qui docent, 'Hominem irregenitum non esse proprie nec totaliter in peccatis mortuum, aut omnibus ad bonum spirituale viribus destitutum, sed posse justitiam vel vitam esurire ac sitire, sacrificiumque Spiritus contriti, et contribulati, quod Deo acceptum est, offerre.' Adversantur enim hæc apertis Scripturæ testimoniis, Ephes. ii. 1, 5: Eratis mortui in offensis et peccatis. Et Gen. vi. 5 et viii. 21: Imaginatio cogitationum cordis hominis tantummodo mala est omni die. Adhæc liberationem ex miseria et vitam esurire ac sitire, Deoque sacrificium Spiritus contriti offerre, regenitorum est, et eorum qui beati dicuntur. Psa. li. 19 et Matt. v. 6. | Who teach: That the unregenerate man is not really nor utterly dead in sin, nor destitute of all powers unto spiritual good, but that he can yet hunger and thirst after righteousness and life, and offer the sacrifice of a contrite and broken spirit, which is pleasing to God. For these things are contrary to the express testimony of Scripture: "you were dead in your transgressions and sins (Eph 2:1, 5)." And: "every inclination of the thoughts of his heart was only evil all the time. (Gen 6:5, 8:21)." Moreover, to hunger and thirst after deliverance from misery and after life, and to offer unto God the sacrifice of a broken spirit, is peculiar to the regenerate and those that are called blessed (Ps 51:17; Matt 5:6). |
| V. | PARAGRAPH 5 |
| Qui docent, 'Hominem corruptum et animalem gratia communi, quæ ipsis est lumen naturæ, sive donis post lapsum relictis, tam recte uti posse, ut bono isto usu majorem gratiam, puta evangelicam, sive salutarem, et salutem ipsam gradatim obtinere possit. Et hac ratione DEUM se ex parte sua paratum ostendere, ad Christum omnibus revelandum, quandoquidem media ad Christi revelationem, fidem, et resipiscentiam necessaria, omnibus sufficienter et efficaciter administret.' Falsum enim hoc esse præter omnium temporum experientiam Scriptura testatur. Psa. cxlvii. 19, 20: Indicat verba sua Jacobo, statuta sua et jura sua Israeli, non fecit ita ulli genti, et jura ista non noverunt. Act. xiv. 16: Deus sivit præteritis ætatibus omnes gentes suis ipsarum viis incedere. Act. xvi. 6, 7: Prohibiti sunt (Paulus cum suis) a Spiritu Sancto loqui sermonem DEI in Asia. Et, Quum venissent in Mysiam, tentabant ire versus Bithyniam, sed non permisit eis Spiritus. | Who teach: That the corrupt and natural man can so well use the common grace (by which they understand the light of nature), or the gifts still left him after the fall, that he can gradually gain by their good use a greater, that is, the evangelical or saving grace, and salvation itself; and that in this way God on His part shows Himself ready to reveal Christ unto all men, since He applies to all sufficiently and efficiently the means necessary to conversion. For both the experience of all ages and the Scriptures testify that this is untrue. "He has revealed his word to Jacob, his laws and decrees to Israel. He has done this for no other nation; they do not know his laws (Psa 147:19-20)." "In the past, he let all nations go their own way (Acts 14:16)." And: "Paul and his companions traveled throughout the region of Phrygia and Galatia, having been kept by the Holy Spirit from preaching the word in the province of Asia. When they came to the border of Mysia, they tried to enter Bithynia, but the Spirit of Jesus would not allow them to (Acts 16:6-7)." |
| VI. | PARAGRAPH 6 |
| Qui docent, 'In vera hominis conversione, non posse novas qualitates, habitus, seu dona in voluntatem ejus a Deo infundi, atque adeo fidem, qua primum convertimur, et a qua fideles nominamur, non esse qualitatem seu donum a Deo infusum; sed tantum actum hominis, neque aliter donum dici posse, quam respectu potestatis ad ipsam perveniendi.' Contradicunt enim hæc sacris literis, quæ testantur DEUM novas qualitates fidei, obedientiæ, ac sensus amoris sui cordibus nostris infundere. Jer. xxxi. 33: Indam legem meam menti eorum, ac cordi eorum inscribam eam. Esa. xliv. 3: Effundam aquas super sitientem, et fluenta super aridam; effundam Spiritum meum super semen tuum. Rom. v. 5: Charitas Dei effusa est in cordibus nostris per Spiritum Sanctum, qui datus est nobis. Repugnant etiam continuæ praxi Ecclesiæ, sic apud prophetam orantis: Converte me, Domine, et convertar. Jer. xxxi. 18. | Who teach: That in the true conversion of man no new qualities, powers, or gifts can be infused by God into the will, and that therefore faith, through which we are first converted and because of which we are called believers, is not a quality or gift infused by God but only an act of man, and that it cannot be said to be a gift, except in respect of the power to attain to this faith. For thereby they contradict the Holy Scriptures, which declare that God infuses new qualities of faith, of obedience, and of the consciousness of His love into our hearts: ""This is the covenant I will make with the house of Israel after that time," declares the LORD. "I will put my law in their minds and write it on their hearts (Jer 31:33)." And: "For I will pour water on the thirsty land, and streams on the dry ground; I will pour out my Spirit on your offspring, and my blessing on your descendants (Isa 44:3)." And: "God has poured out his love into our hearts by the Holy Spirit, whom he has given us (Rom 5:5)." This is also repugnant to the constant practice of the Church, which prays by the mouth of the prophet thus: "Restore me, and I will return (Jer 31:18)." |
| VII. | PARAGRAPH 7 |
| Qui docent, 'Gratiam, qua convertimur ad Deum, nihil aliud esse quam lenem suasionem; seu' (ut alii explicant) 'nobilissimum agendi modum in conversione hominis, et naturæ humanæ convenientissimum esse, qui fiat suasionibus; nihilque obstare quo minus vel sola moralis gratia homines animales reddat spirituales; imo Deum non aliter quam morali ratione consensum voluntatis producere: atque in eo consistere operationis divinæ efficaciam, qua Satanæ operationem superet, quod Deus æterna bona, Satan autem temporaria promittat.' Omnino enim hoc Pelagianum est, et universæ Scripturæ contrarium, quæ præter hunc etiam alium, et longe efficaciorem ac diviniorem Spiritus Sancti agendi modum, in hominis conversione agnoscit. Ezech. xxxvi. 26: Dabo vobis cor meum, et spiritum novum dabo in medio vestri, et auferam cor lapideum, daboque cor carneum, etc. | Who teach: That the grace whereby we are converted to God is only a gentle advising, or (as others explain it) that this is the noblest manner of working in the conversion of man, and that this manner of working, which consists in advising, is most in harmony with man's nature; and that there is no reason why this advising grace alone should not be sufficient to make the natural man spiritual; indeed, that God does not produce the consent of the will except through this manner of advising; and that the power of the divine working, whereby it surpasses the working of Satan, consists in this that God promises eternal, while Satan promise only temporal good. But this is altogether Pelagian and contrary to the whole Scripture, which, besides this, teaches yet another and far more powerful and divine manner of the Holy Spirit's working in the conversion of man, as in Ezekiel: "I will give you a new heart and put a new spirit in you; I will remove from you your heart of stone and give you a heart of flesh (Ezek 36:26)." |
| VIII. | PARAGRAPH 8 |
| Qui docent, 'Deum in hominis regeneratione eas suæ omnipotentiæ vires non adhibere, quibus voluntatem ejus ad fidem et conversionem potenter et infallibiliter flectat; sed positis omnibus gratiæ operationibus, quibus Deus ad hominem convertendum utitur, hominem tamen Deo, et Spiritui regenerationem ejus intendenti, et regenerare ipsum volenti, ita posse resistere, et actu ipso sæpe resistere, ut sui regenerationem prorsus impediat, atque adeo in ipsius manere potestate, ut regeneretur vel non regeneretur.' Hoc enim nihil aliud est, quam tollere omnem efficaciam gratiæ Dei in nostri conversione, et actionem Dei omnipotentis subjicere voluntati hominis, idque contra Apostolos, qui docent, Nos credere pro efficacitate fortis roboris Dei. Ephes. i. 19. Et, Deum bonitatis suæ gratuitam benevolentiam et opus fidei potenter in nobis complere. 2 Thess. i. 11. Item, Divinam ipsius vim omnia nobis donasse, quæ ad vitam et pietatem pertinent. 2 Pet. i. 3. | Who teach: That god in the regeneration of man does not use such powers of His omnipotence as potently and infallibly bend man's will to faith and conversion; but that all the works of grace having been accomplished, which God employs to convert man, man may yet so resist god and the Holy Spirit, when God intends man's regeneration and wills to regenerate him, and indeed that man often does so resist that he prevents entirely his regeneration, and that it therefore remains in man's power to be regenerated or not. For this is nothing less than the denial of all that efficiency of God's grace in our conversion, and the subjecting of the working of Almighty God to the will of man, which is contrary to the apostles, who teach that we believe accord to the working of the strength of his might (Eph 1:19); and that God fulfills every desire of goodness and every work of faith with power (2 Th 1:11); and that "His divine power has given us everything we need for life and godliness (2 Pet 1:3)." |
| IX. | PARAGRAPH 9 |
| Qui docent, 'Gratiam et liberum arbitrium esse causas partiales simul concurrentes ad conversionis initium; nec gratiam ordine causalitatis efficientiam voluntatis antecedere;' id est, 'Deum non prius hominis voluntatem efficaciter juvare ad conversionem, quam voluntas ipsa hominis se movet ac determinat.' Hoc enim dogma Ecclesia prisca in Pelagianis jam olim condemnavit, ex Apostolo Rom. ix. 16: Non est volentis nec currentis, sed Dei miserentis. Et, 1 Cor. iv. 7: Quis te discernit? Et, Quid habes quod non acceperis? Item, Phil. ii. 13: Deus est qui in vobis operatur ipsum velle et perficere pro suo beneplacito. | Who teach: That grace and free will are partial causes which together work the beginning of conversion, and that grace, in order of working, does not precede the working of the will; that is, that God does not efficiently help the will of man unto conversion until the will of man moves and determines to do this. For the ancient Church has long ago condemned this doctrine of the Pelagians according to the words of the apostle: "It does not, therefore, depend on man's desire or effort, but on God's mercy (Rom 9:16)." Likewise: "For who makes you different from anyone else? What do you have that you did not receive? And if you did receive it (1 Cor 4:7)?" And: "for it is God who works in you to will and to act according to his good purpose (Phil 2:13)." |