The Acts of Famous National Councils of the Reformed Churches in France, 24 (1st Charenton) · Chapter 26

The Acts of Famous National Councils of the Reformed Churches in France · 24 (1st Charenton) · Chapter 26

p. 126CHAP. XXVI. CANONS and DECREES Made and Eſtabliſh'd in the National Synod of the Reformed Churches of France held at Charenton near Paris, September, l623. inviolably to be obſerved by all the Churches and Ʋniverſities in that Kingdom.

CHAP. I. Of Predeſtination, Election, and Reprobation.

CANON I. FOraſmuch as all Mankind ſinned in Adam, and are thereby become liable unto the Curſe and Eternal Death, God had done them no wrong, in caſe he had left Men in their Eſtate of Sin, and under the Curſe, and Damn'd them for evermore. Thus ſpeaketh the Holy Apoſtle, Rom. 3.19, 22. All have ſinned and fallen ſhort of the Glory of God. And Rom. 6.23. The Wages of Sin is Death.

CANON II. But in this hath God manifeſted his Love, that he ſent his onelyonly Son into the World, that whoſoever believeth in him may not periſh, but obtain everlaſting Life, 1 John 4.9. John 3.16.

CANON III. And that Men may be brought to believe, God ſendeth the glad tydings of Salvation in the Goſpel to whom he pleaſeth, by the Miniſtration whereof Men are called unto Repentance, and Faith in Jeſus Chriſt crucified. For how ſhall they believe on him of whom they have not heard? And how ſhall they hear without a Preacher? And how ſhall they preach unleſs they be ſent, Rom. 10.14, 15.

CANON IV. Such as believe not the Goſpel, the Wrath of God abideth on them; but ſuch as receive and embrace Chriſt Jeſus the Saviour with a true and lively Faith, they be delivered by him from the wrath of God, and Damnation, and are made partakers of Everlaſting life.

p. 127CANON V. God is in no wiſe the Cauſe nor guilty of Mens unbelief, they themſelves are, as of all other their Sins. But Faith in Jeſus Chriſt and Salvation by him is the free gift of God, according as it is written, Epheſ. 2.8. You are ſaved by Grace, through Faith, and this not of your ſelves, but the gift of God, and alſo Philip. 1.29. To you it is given freely and graciouſly to believe in Chriſt Jeſus.

CANON VI. That God giveth Faith in his time unto ſome, and not unto others, this proceeds from his Everlaſting Decree, for known unto God from the beginning are all his works, Acts. 15.18. And he doth all things according to the Council of his own Will. Epheſ. 1.11. And in the Execution of this Decree, he doth by his grace ſoften the hearts of the Elect, though they be never ſo hard and ſtony, and maketh them to believe, but he doth in his Righteous Judgment leave the Non-Elect in their Wickedneſs and Obduracy. And from this do we principally diſcover the profound depths of his Mercy, and alſo that juſt diſtinction among the Children of Men, who were all equally forlorne, loſt and undone Sinners. And as the Decrees of Election and Reprobation revealed by Gods Holy Word, doth adminiſter unſpeakable Conſolation to Pious and Devout Perſons, ſo as the Ungodly and Unbelievers take it, it muſt needs be wreſted and perverted to their deſtruction.

CANON VII. Now Election is the unchangeable purpoſe of God, by which according to the moſt free and good pleaſure of his Will, out of mere Grace, he hath choſen in Jeſus Chriſt unto Salvation before the foundation of the World out of Mankind fallen by their own fault, from their firſt Integrity, into Sin and Deſtruction, a certain number of Men who were in themſelves not better than others, for they were all alike plung'd into the ſame gulph of Miſery. And this Jeſus Chriſt God hath alſo conſtituted from all Eternity the Head and Mediator of his Elect, and the Foundation-ſtone of their Salvation; and ſo decreed to give them unto Chriſt, that he might ſave them, and call, and draw them effectually by his Word and Spirit into Communion with himſelf, and to give them true ſaving Faith in him, to juſtifie and ſanctifie them, and having kept them by his Mighty Power in Communion with his Son, to ſhew forth the Sovereignty of his Mercy, and the praiſe of the Riches of the Glory of his Grace, he will at laſt glorifie them, as it is written, Epheſ. 1.4, 5, 6. God hath choſen us in Chriſt before the Foundation of the World that we might be Holy, and unblameable before him in love, having predeſtinated us unto the Adoption of Children by Jeſus Chriſt unto himſelf, according to the good pleaſure of his Will, to the praiſe of the Glory of his Grace, wherein he hath made us accepted in his Well-Beloved. And Rom. 8.29. Whom he predeſtinated, them he alſo called, and whom he called, them he alſo juſtified, and whom he juſtified, them he alſo glorified.

p. 128CANON VIII. This Election is not divers for kind, but one and the ſame only as to all that ſhall be ſaved in the Old and New Teſtament. For the Scriptures doth teach and preach but one only good Pleaſure, Purpoſe, Decrees, and Counſel of Gods Will, by which he hath choſen us from Eternity both to Grace and Glory, to Salvation the End, and to the way and means, which he hath prepared that we ſhould uſe and walk in.

CANON IX. This ſelf-ſame Election was not done out of fore-ſeen Faith and Obedience of Faith, Holyneſs, or any other good Quality and Diſpoſition, as a Cauſe or Condition prae-required in Man that is to be Elected, but that God might give him Faith, and Obedience of Faith, and true Holyneſs. And therefore Election is the Spring and Fountain of all ſaving Good, from which flow out Faith, Holyneſs, and all other ſaving Gifts, yea, Everlaſting Life it ſelf, as the Fruits and Effects thereof, according to that ſaying of the Apoſtle, Epheſ, 1.4. He hath choſen us, not becauſe we were, but that we might be Holy and Unblameable before him in Love.

CANON X. Now the Cauſe of this free Election is the only good pleaſure of God, which doth not ſtand in this that he hath choſen as a Condition of Salvation ſome certain Humane Qualities or Actions, which are poſſible to be done, but in this, that he hath took unto himſelf ſome certain ſelect Perſons from among the vaſt Multitude and Community of Sinners to be his peculiar Inheritance: Even as it is written, Rom. 9.11, 12, 13. Before the Children were born, and before they had done good or evil, &c. It was ſaid unto her, viz. Rebecca, the Elder ſhall ſerve the younger, as it is written, Jacob have I loved, and Eſau have I hated. And Acts 13.48. And all thoſe, who were ordained unto Eternal Life, they believed.

CANON XI. And foraſmuch as God is moſt wiſe, unchangeable, knowing all things and Almighty, therefore his Decree of Election can never be broken off, nor changed, nor revoked, nor diſanulled, nor can the Elect be reprobated, nor their number impaired and diminiſhed.

CANON XII. The Elect are in due time aſſured of their Everlaſting and Unchangeable Election unto Salvation, though it be done gradually, and in a very unequal meaſure. Nor do they get it by a curious diving into the Depths and Secrets of God, but upon an exact ſcrutiny into their own hearts they meet with Spiritual Joys, and Holy, Heavenly Rejoycings, and with thoſe infallible Fruits of their Election, noted and recorded in the Word of God, ſuch as Faith unfeigned in the Lord Jeſus, a Filial Fear of God, Godly Sorrow for Sin, and hungring and thirſting after Righteouſneſs.

p. 129CANON XIII. From this aſſurance and inward Sence and feeling of their Election Children of God do dayly take occaſion for greater Abaſement and deeper Humiliation of themſelves before God, and to adore the unfathomable depths of his Mercy, and purge themſelves from all filthineſs both of Fleſh and Spirit, and alſo to love God moſt ardently and tranſcendently, who hath firſt loved them with ſuch a potent and unparallel'd Affection. So far are they by this Doctrine from growing ſlothful, careleſs, carnally ſecure, or negligent of Duty, and of keeping the Commandments of God, that they ordinarily through the juſt judgment of God are guilty of theſe ſins, who raſhly and unwarrantably preſuming of their Election, do riot it at Noon day, and turn the Grace of God into laſciviouſneſs, and refuſe to walk in the good ways of Gods Elect.

CANON XIV. And as this Doctrine of Divine Election according to the Infinite wiſe Council of God was preached by the Prophets of old, by our Lord Jeſus Chriſt, and by his Apoſtles under both Teſtaments, and after recorded in the Holy Scriptures; So alſo ought it now in our days to be taught publickly in the Church of God; for whom it is principally deſigned, but with a Spirit of Diſcretion, Religiouſly and Piouſly, in time and place, relinquiſhing all curious Inquiries into the wayes of the moſt High, and all to the Glory of Gods Holy Name, the Peace and Comfort, the Everlaſting Life and Happyneſs of his People.

CANON XV. Moreover the Sacred Scriptures do render this Everlaſting Free Grace of God in our Election the more illuſtrious, and recommend it to us by teſtifying that all Men are not Elected, but that ſome in the Eternal Election of God, are paſſed by, to witt, thoſe whom God in his good pleaſure (which is alwayes moſt Free, moſt Righteous, Unblameable, and Unchangeable) Decreed to leave in that gulph of common Miſery, whereinto by their own ſin they had flung themſelves headlong, and not to give them ſaving Faith, nor the Grace of Converſion; but having abandon'd them to their own ways and luſts, he doth finally in his Righteous Judgment condemne and puniſh them Everlaſtingly not only for their unbelief, but alſo for all their other ſins, for the manifeſtation of his Juſtice. This is the Decree of Reprobation, which doth not in any wiſe make God the Author of Sin, the very thought whereof is horrid Blaſphemy; but on the contrary doth demonſtrate him to be a moſt dreadful, irreprehenſible, and Righteous Judge, and Revenger of all Sin.

CANON XVI. Such, who do not as yet effectually feel in their own Souls a lively Faith in Chriſt Jeſus, or a particular confidence of Heart in God, Peace of Conſcience, a diligent care and endeavour to yield Filial Obedience, and to glorifie God through Jeſus Chriſt, and do yet nevertheleſs uſe the means, by which God hath promiſed to work thoſe Graces in us, p. 130they ſhould not be diſcouraged when as they here ſpeak or Reprobation, nor ſhould they reckon themſelves in the number of Reprobates, but they ought carefully to continue in the uſe of means, and ardently to petition for that happy hour when this Grace of God ſhall be abundantly poured down upon them, and to wait for it in all Reverence and Humility, much leſs ſhould they be affrighted at the Doctrine of Reprobation, who, when as they deſire to be ſincere Converts, and would pleaſe God intirely, and be delivered from this Body of Death, ſin dwelling in them, yet cannot make ſo great a progreſs in Piety and Faith as they would: Becauſe God who is full of Mercy hath promiſed that he will not quench the ſmoaking flax, nor break the bruiſed reed. But this Doctrine is indeed terrible unto them, who forgetting God, and Jeſus Chriſt our Saviour, are totally imbondaged unto the heart-piercing cares of this preſent World, and the Concupiſcencies of their fieſh, during the whole time of their unregeneracy.

CANON XVII. Wherefore ſince 'tis our Duty to judge of Gods Will by his Word, which teſtifieth for the Children of Believers, that they be Holy, not indeed by Nature, but through the ſingular benefit of the Covenant of Grace, in which they be included with their Parents; Fathers and Mothers fearing God ſhould not doubt of their Childrens Election and Salvation, whom God takes unto himſelf in their Infancy.

CANON XVIII. In caſe any Perſon murmur againſt the free Grace of God in Election, and the Severity of Gods Juſtice in Reprobation; we ſhould oppoſe them with that of the Apoſtle, Rom. 9.20. O! Man, who art thou, that contendeſt with God? And with thoſe words of our Saviour, Matth. 20.15. Is it not lawful for me to do with my own as I pleaſe? But as for us, who adore theſe Divine Myſteries, let us cry out with the Apoſtle, Rom. 11.33, 34, 35, 36. O! The Depths of the Riches, and of the Wiſdom and Knowledge of God, how incomprehenſible are his Judgments, and his Waves are paſt finding out? For who hath known the Mind of the Lord? Or who hath been his Counſellor? Or who hath firſt given unto him, and it ſhall be rendred unto him again? For of him, and by him, and for him are all things. To him be Glory for ever and ever, Amen.

p. 131Errors Rejected. The Orthodox Doctrine of Election and Reprobation having been Expounded, the Synod Rejected their Errors.

CANON I. I. WHO teach that the Will of God to ſave them that ſhall believe and perſevere in Faith, and Obedience of Faith is the full and whole Decree of Election unto Salvation; and that there is nothing elſe revealed in the Word of God concerning this Decree. For theſe deceive the ſimple, and do apparently contradict the Holy Scriptures, which doth not only witneſs that God would ſave ſuch as ſhall believe; but alſo that from all Eternity he hath choſen ſome certain Perſons, to whom in his own time, he will rather give Faith in Jeſus Chriſt and perſeverance than unto others. As it is written, John 17.16. I have manifeſted thy Name unto the Men, whom thou haſt given me. And Acts 13.48. And all thoſe believed who were ordained unto Eternal Life. And Eph. 1.4. He hath choſen us before the foundation of the World, that we might be Holy.

CANON II. Thoſe who teach that Gods Election unto Eternal Life is of divers kinds, the one general and Indefinite, the other definite and particular, and this again is either incomplete, revocable, not-peremptory, but conditional, or elſe complete, unchangeable, peremptory, or abſolute: Item, there is Election unto Faith, and another unto Life and Salvation; ſo that Election unto Juſtifying Faith may be without a peremptory Election unto Salvation. For theſe are nothing elſe but the vain Inventions of brain-ſick-Men, forged without Scripture Light or Warrant, and which corrupt the Sacred Doctrine of Divine Election, and do diſſolve aſunder all the Links in that Golden Chain of our Salvation, Rom. 8.29. And whom God hath predeſtinated them he alſo called, and whom he called, them alſo he juſtified, and whom he juſtified, them he alſo glorified.

CANON III. Thoſe who teach that the good pleaſure and determinate purpoſe of God, whereof the Scripture maketh mention in the Doctrine of Election, conſiſteth not in this, that God hath choſen ſome certain Perſons rather than others, but in this that from out of all poſſible Conditions, among which alſo are the works of the Law, or from the Rank and Order of all things God hath choſen the Act of Faith, though vile in it ſelf, and the imperfect Obedience of Faith, for the condition of Salvation; and that of his meer Grace he will accept and reckon it for perfect Obedience, and judge it vvorthy the recompence of Eternal Life. For by this pernicious Error the good Pleaſure of God, and the Merits of Our Lord Jeſus Chriſt be all enervated, and Men are turned avvay by unprofitable Queſtions from the true Doctrine of the Free Grace or God p. 132diſplayed in our Juſtification, and the ſimplicity of the Scriptures. And that Sentence of the Holy Apoſtle muſt be branded with falſity, 2 Tim. 1.9. God hath called us with an Holy Calling, not according to Works, but according to his own determinate Purpoſe and Grace, which was given us in Jeſus Chriſt from the beginning of the World.

CANON IV. Thoſe who teach, that in Election unto Faith, there is this Condition pre-required, that Man do make a good and right uſe of Nature, that he be an honeſt Man, humble, and diſpoſed for Eternal Life, as if Election did ſome way or other depend on theſe things. For this Opinion is rank Pelagianiſme, and doth too overtly and boldly tax the Apoſtle of falſehood, when as he ſaith, Epheſ. 2.2, 3, 4, 5, 6, 7, 8, 9. We have all had heretofore our Converſions in the Luſts of the Fleſh, fulfilling the deſires of the Fleſh, and of our Minds, and were by Nature Children of Wrath, as well as others: But God who is Rich in Mercy by his great love, wherewith he loved us even then when as we were dead in our ſins, hath quickned us together with Chriſt, by whoſe Grace you are ſaved, and he hath riſen us up together with him, and hath made us ſit down together in heavenly places through Jeſus Chriſt, that ſo he might manifeſt in Ages to come the abundant Excellencies of the riches of his Grace, by his loving kindneſs towards us in Jeſus Chriſt. For you are ſaved by grace, through Faith, and this not of your ſelves, but the gift of God, not of works, leaſt any one ſhould boaſt or glory.

CANON V. Thoſe who teach that incomplete and not-peremptory Election of particular Perſons is done through foreſight of their begun Faith, Converſion, Holyneſs and Piety, or of its continuance for ſome time: But that complete and peremptory Election is done from a foreſight of their final perſeverance in Faith, Converſion, Holyneſs, and Piety, and therein lieth that gratuitous and Evangelical Worthineſs for vvhichwhich he vvho is Elected is more Worthy than he vvho is not Elected, and thus conſequently Faith, and the Obedience of Faith, Holyneſs, Piety and Perſeverance are not the Fruits and Effects of Immutable Election unto Glory, but Conditions and Cauſes vvithout vvhichwhich there can be no Election; vvhichwhich Cauſes and Conditions are prae-required, and foreſeen in ſuch a manner in thoſe Perſons vvho vvould be completely Elected, as if they vvere already accompliſhed. This is a Doctrine diametrically oppoſite unto Scripture, vvhichwhich in divers places inculcateth into our Ears and Hearts theſe and the like Sentences, Rom. 9.12. Election is not of Works, but of him that calleth. Acts 13.48. All thoſe vvho vvere ordained unto Eternal Life believed. Epheſ. 1.4. He hath choſen us in him that vve might be Holy. John 15.16. You have not choſen me, but I have choſen you. Rom. 11.6. And if it be by grace, then it is no more of vvorks, 1 John 4.10. In this is love, not that vve have loved God, but that he hath loved us, and ſent his Son into the VVorld that he might ſave us,

CANON VI. Thoſe vvho teach that all Election unto Salvation is not unchangeable, but that ſome of the Elect notvvithſtanding all or any part of p. 133God's Decree may periſh, and that Eternally. By vvhichwhich groſs Error they may make God changeable, and overthrovv the Conſolation of Believers, vvhichwhich is bottom'd and grounded upon the immoveable firmneſs of Gods Election, and profeſſedly contradict the Sacred Scriptures, learning us that the Elect can never be ſeduced. Matth. 24.24. And John 6.39. That Chriſt loſeth not one of them, vvho are given him by the Father. And Rom. 8.29. Whom God hath predeſtinated, them he called, juſtified, and vvill alſo glorifie.

CANON VII. Thoſe vvho teach, that during this Life there proceedeth not from the unchangeable Election unto Glory any other Benefit, or Experience, or Aſſurance, than vvhat may flovv from a mutable, and contingent Condition. But beſides that this is a moſt groſs abſurdity to ſuppoſe a Certainty vvhichwhich is uncertain, it is alſo repugnant to the common Sence and Experience of the faithful, who together with the Holy Apoſtle rejoyce in the Sence and Feeling of their Election; praiſing God for this Divine Benefit, according to the Counſel of our Lord Jeſus, for that their Names be vvritten in the Book of Life, (Luke 10.20,) vvhichwhich is in Heaven. In ſhort they oppoſe the Sence of their Election to the fiery darts and temptations of the Devil, challenging him thus, Who ſhall lay any thing to the charge of God's Elect? Rom. 8.32.

CANON VIII. Thoſe vvho teach that God out of his Juſt and Soveraign vvill only hath not decreed to leave any one in fallen Adam, and in that common Eſtate of Sin and Condemnation, and to paſs them by in the Communication of Grace neceſſary to vvork Faith and Converſion: For this is firm and immutable, Rom. 9.18. He vvill have Mercy on vvhom he vvill, and vvhom he vvill he hardneth. Item, Matth. 13.11. To you it is given to know the Myſteries of the Kingdom of Heaven, but unto them it is not given. Item, Matth. 11.25, 26. I give thanks unto thee, O Father, Lord of Heaven and Earth for this, that thou haſt hid theſe things from the wiſe and prudent, and haſt revealed them unto Babes and little Children. It is even ſo, O Father, for ſuch is thy good pleaſure.

CANON IX. Thoſe that teach, that the cauſe wherefore God ſendeth the Goſpel rather to one Nation than to another, is not the Sole and Soveraign good will and pleaſure of God, but becauſe one Nation is better and more worthy than another, to whom the Goſpel is not communicated. For Moſes doth in plain words contradict it, ſpeaking thus unto the Children of Iſrael, Deut. 10.14, 15. Behold the Heavens, and the Heaven of Heavens belong unto Jehovah thy God, the Earth alſo, and all that is in it, but Jehovah delighted in thy Fathers only to love them. and hath choſen their poſterity after them, to wit you from among all People, as is evident this day. And Jeſus Chriſt, Matth. 22.28. Woe unto thee Chorazin, woe unto thee Bethſaida, for if theſe Miracles had been done in Tyre and Sydon which have been done in the midſt of you, they would have repented in Sackcloth and Aſhes.

p. 134CHAP. II. Of the Death of Jeſus Chriſt, and Mans Redemption by it.

CANON I. GOD is not only Soveraignly Merciful, but alſo Soveraignly juſt. And his Juſtice requireth, as it is revealed to us in his Word, that our Sins committed againſt his Infinite Majeſty be not only puniſhed with Temporal, but alſo with Eternal Puniſhments in Soul and Body. Nor can we avoid thoſe dreadful puniſhments, unleſs the Juſtice of God be fully ſatisfied.

CANON II. Now we being utterly unable of our ſelves to ſatisfie Divine Juſtice, and to deliver our ſelves from the Wrath of God, God out of his boundleſs Mercy hath given us his OnelyOnly Son to be a Surety for us, who was made Sin and a Curſe upon the Croſs for us, and in our ſtead, that he might make ſatisfaction for us.

CANON III. This Death of the Son of God is the One, OnelyOnly, and moſt perfect Sacrifice and Satisfaction for our Sins, whoſe worth and value is Infinite, and which is abundantly ſufficient to expiate the Sins of the whole World.

CANON IV. And this Death is of ſo great a Value and Dignity, becauſe the Perſon who ſuffered it is not only a True Man, and perfectly Holy, but is alſo the OnelyOnly Son of God, of the ſelf-ſame Eternal Eſſence with the Father and the Spirit. For ſuch a one muſt our Saviour needs be, becauſe he felt in his Death the Sence of Gods VVrath and Curſe, which we had deſerved by our Sins.

CANON V. Moreover the Goſpel-promiſe is, that whoſoever believeth in Jeſus Chriſt crucified, ſhall not periſh, but have Everlaſting Life: Which promiſe ought to be preached and tendered indifferently unto all Nations and Perſons to whom God in his good pleaſure ſhall ſend the Goſpel, and together with it, the great Command of Faith and Repentance.

CANON VI. And whereas many who are called by the Goſpel do not repent nor believe in Chriſt Jeſus, but periſh in their Infidelity, this cometh not from any defect, or inſufficiency in the Sacrifice of Jeſus Chriſt offered upon the Croſs, but the fault is in and from themſelves.

p. 135CANON VII. But all that truely Believe, and are delivered and ſaved from their Sins and Everlaſting deſtruction through Jeſus Chriſt, this ſingular benefit is derived to them from the mere Grace of God only, which he oweth no Man, and it was given them from all Eternity in Jeſus Chriſt.

CANON VIII. For ſuch was the moſt free Counſel, and moſt gracious will and purpoſe of God the Father, that the quickning Power of God and the ſaving efficacious Vertue of his Sons moſt pretious Death, ſhould extend it ſelf unto all the Elect, to give them and them onelyonly Juſtifying Faith, and thereby infallibly to bring them unto Salvation: That is to ſay, God would, that Jeſus Chriſt by the Blood of his Croſs, wherewith he confirmed the Nevv Covenant, ſhould efficaciouſly redeem all thoſe and none other out of every Nation, Kingdom, People, and Language, vvho from all Eternity vvere choſen unto Salvation, and vvere given him by the Father, that he ſhould give them Faith, (vvhichwhich as all other Gifts of the Holy Ghoſt, he hath acquired for them by his Death,) and purge them by his Blood from all Sin both Original and Actual, committed before and after Faith, that he ſhould keep them faithfully unto the end, and finally preſent them before the Father glorious vvithout any ſpot or blemiſh.

CANON IX. This Council proceeding from the Everlaſting Love of God towards his Elect, hath been powerfully accompliſhed from the beginning of the World unto this very day; The Gates of Hell having in vain oppoſed it, and it ſhall be alſo alwayes in ſucceeding Ages accompliſhed, yea, in ſuch manner, that the Elect ſhall be in their appointed time gathered into one, and there ſhall be alwayes upon Earth in one place or other a Church of Believers founded in the Blood of Jeſus Chriſt, which will bear a conſtant Love unto its Saviour, who as the Bridegroom for his Dearly Beloved Bride, hath yielded up the Ghoſt upon his Croſs, which alſo ſhall perſevere in his Service, and ſhall praiſe and glorifie him now in time, and to all Eternity,

p. 136Errors Rejected. The Orthodox Doctrine having been Explained, the Synod Rejecteth their Errors.

CANON I. WHO teach that God the Father deſtinated his Son unto the curſed Death of the Croſs, without any certain or determined Counſel to ſave any one particular Sinner; ſo that the Neceſſity, Utility and Dignity of the Impetration of Chriſt Jeſus his Death might have been wholly ſaved, and continued in its perfect being, in all its parts complete and intire, although the Redemption impetrated ſhould never have been actually applyed either to, or by any one particular Perſon. But this Doctrine is injurious to the Wiſdom of God the Father, and to the merit of Jeſus Chriſt, and is contrary to the very Letter and expreſs terms of the Scripture; for doe but hear what our Lord ſpeaketh, John 10.15, 17. I lay down my Life for my Sheep, and I know them. And the Prophet Eſay ſaith of our Saviour, Cap. 53.10. When as he ſhall have made his Soul an Offering for Sin, he ſhall ſee his ſeed, he ſhall prolong his days, and the good pleaſure of the Lord ſhall proſper in his hand. In ſhort this Doctrine ſubverts that Article of our Creed, I believe the Holy Catholick Church.

CANON II. Who teach that the deſign of Chriſt Jeſus in his Death was not effectually to ratifie the New Covenant of Grace by his Blood, but only to acquire for his Father a right of contracting anew with Men another Covenant, whether of Grace or Works it was not material. But this is repugnant unto Scripture, which teacheth Heb. 7.22. That Jeſus Chriſt was, a Surety, and Mediator of a better, that is to ſay, of the New Covenant, and Heb. 9.15, 17. That a Teſtament is not in force till the Death of the Teſtator.

CANON III. Who teach that Jeſus Chriſt by his ſatisfaction hath not merited for any one aſſuredly Salvation it ſelf, or that Faith whereby his ſatisfaction may be applyed effectually to Salvation: But that he hath only acquired unto the Father the Power or plenary Will of treating anew with Men, and preſcribing to them new Conditions ſuch as pleaſe him, and whoſe accompliſhment dependeth on the free Will of Man: And ſo it might have fallen out that either no Man, or all Men might have accompliſht them. For theſe have too mean and abject thoughts of the Death of Chriſt Jeſus, not owning nor acknowledging the principal fruit or benefit acquired by it. This Doctrine would redeem from Hell that Ancient and condemned Hereſie of the Pelagians.

p. 137CANON IV. Who teach that this New Covenant of Grace which God the Father hath contracted with Men through the interpoſal of Chriſts Death, doth not conſiſt in this, that we are juſtified before God, and ſaved by Faith, as it lays hold of Chriſts Death, but in this, that whereas the Law required perfect Obedience, it is now aboliſhed, and God reckons Faith it ſelf, and the imperfect Obedience of Faith for a perfect and complete Obedience unto the Law, and out of his mere and pure Grace, doth eſteem it worthy to be recompenſed with Eternal Life. For theſe Fellovvs contradict in expreſs terms the Sacred Scripture, Rom. 3.23, 24. Being juſtified freely by his Grace, through the Redemption which is in Jeſus Chriſt, vvhom God hath ordained before all time to be a Propitiation by Faith in his Blood. And thus introduce vvith profane Socinus a Novel and unheard of Juſtification before God againſt the Unanimous and common Conſent of the vvhole Church.

CANON V. Who teach that all Men are received into a State of Reconciliation, and to the Grace of the Covenant, ſo that none is obnoxious unto Condemnation, nor ſhall be condemned for Original Sin, but that they be exempted from all the guilt vvhichwhich is in that Sin. For this Opinion croſſeth the Scripture, vvhichwhich affirmeth, Epheſ. 2.3. That vve are by Nature Children of Wrath.

CANON VI. Who ſerve themſelves of that diſtinction, of the Impetration and Application, that they may inſtil into the minds of ſimple and ignorant Souls this Opinion, That God would equally impart unto all Men the benefits purchaſed by the Death of Jeſus Chriſt; and whereas ſome are made Partakers ſooner than others of the Remiſſion of Sins, and of Eternal Life, that this difference came from, and depends, chiefly on their free Will, applying unto themſelves that Grace, which is indifferently offered unto all. But this hath no dependency at all upon the gift of ſpecial Mercy, working efficaciouſly within them, that they may apply it rather than others unto themſelves. For making ſemblance as if they propounded this Doctrine in a good Sence, they indeavour ſlily to inſinuate into Souls the moſt pernicious Poyſon of Pelagianiſme.

CANON VII. Who teach that Jeſus Chriſt needed not to have died, nor indeed did he die for them, who were the Objects of Gods Sovereign Love, and Elected unto Everlaſting Life, as if theſe needed not the Death of our Lord Jeſus Chriſt, which is a notorious contradiction unto the Apoſtle, Gal. 2.20. Chriſt hath loved me, and given himſelf to the Death for me. Rom. 8.32. Who ſhall lay any thing to the charge of Gods Elect? God is he that juſtifieth, who will condemne? Chriſt is he that hath dyed for us. They alſo contradict our very Saviour himſelf, John 10.15. I lay down my Life for my Sheep, and chap. 15.12, 13. This is my Commandment that ye love one another even as I have loved you. p. 138There is no greater love than this, that one ſhould lay down his Life for his Friends.

CHAP. III. Of the Corruption of Man, his Converſion unto God, and the manner how.

CANON I. MAN at firſt was created after Gods Image, and adorned in his Underſtanding with the true and ſaving Knowledge of his Creator, and of Spiritual things, with Righteouſneſs in his Will, and Purity in his Heart, and in all his Affections, yea, he was truly and throughly Holy; but being turned away from God by the Inſtigation of the Devil, and his own free Will, he hath deprived himſelf of thoſe Excellent Gifts, and contrary wiſe inſtead of them he hath brought upon himſelf 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 imitation, as the Pelagians of old aſſerted, but by propagation of his Corrupted 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 return 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 p. 139pollute it, and holds it under Hatches through Unrighteouſneſs, by doing 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 very 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 Apoſtle adore the Severity and Juſtice of Gods Judgments, but not pry into 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 Everlaſting 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 called, ſome of whom through their careleſsneſs do not receive the Word p. 140of 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 effectually 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 marvellous 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, ſtriking 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, ſecret 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 inferiour 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, p. 141and 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 ſomething 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 otherwiſe 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 properties, 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 Obedience p. 142of the Spirit begins to reign in it, in vvhichwhich conſiſts the true Spiritual 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, vvhichwhich vvhilſt he ſtood in Innocency precipitated him into the gulph of perdition.

CANON XVII. So then as this Almighty Operation of God, by vvhichwhich he produceth and ſuſtains our Natural Life, doth not exclude, but requires the uſe of means, through vvhichwhich according to his Infinite Wiſdom and Goodneſs he is pleaſed to exert his ovvn povver; ſo that aforeſaid Supernatural Work of God, by vvhichwhich he doth Regenerate us, doth not exclude, nor in any vviſe ſubvert the preaching of the Goſpel, vvhichwhich 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, participation of the Sacraments, and Exerciſe of Diſcipline; ſo alſo, God forbid, that thoſe vvho novv teach and learn in the Church ſhould preſume to tempt God, by ſeparating thoſe things vvhichwhich 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 performance 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 onelyonly 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 Rejecteth their Errors.

CANON I. WHO teach, That in ſtrictneſs and propriety of Diſcourſe Original 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. p. 143Who 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 Apoſtle, 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 Underſtanding, 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 Novelty, 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 contradictions 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 efficaciouſly 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 p. 144is evident alſo from Scripture Teſtimony, Pſal. 147.19, 20. He declared 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 perſwaſion, or as ſome others of them explain it, that the moſt noble manner of working in Mans Converſion, and moſt ſuitable to his Humane Nature, 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 efficaciouſneſs of Gods operation, by which he doth ſo much ſurmount the operation 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 another, 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 infallibly to bow his ſtubborn and rebellious Will to believe and convert; but p. 145notwithſtanding 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 convert 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, vvhichwhich 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.

CHAP. IV. Concerning the Perſeverance of SAINTS.

CANON I. THOSE whom God calleth according to his determinate purpoſe unto the Fellowſhip of his Son Jeſus Chriſt our Lord, and regenerateth by his Holy Spirit, he delivers them from the Dominion and Slavery of Sin, but not wholly from their Fleſh and Body of Sin in this Life.

CANON II. Hence it is that we dayly ſee ſo many ſins of Infirmity, and that the beſt Works of Saints are not without their Spots, which is a continual ground for their deep humiliation before God, and of recourſe unto a crucified Jeſus, and dayly more and more to mortifie the Fleſh by the Spirit of Prayer, and the Sacred exerciſes of Piety, and to breath after p. 146perfection, till that being rid of this Body of Sin, they may for ever Reign in Heaven with the Lamb of God.

CANON III. By reaſon of the Remainders of Sin indwelling in them, and of the Worlds and Satans Temptations thoſe who be converted could not perſiſt in this Grace, if they were left unto their own Strength. But God is faithful, who through the Riches of his Mercy doth confirm them in that Grace, which he hath once given them, and will keep them by his power unto the end.

CANON IV. Now although this power of God ſtrengthning and preſerving true Believers in their Eſtate of Grace, be ſo very great that it can never be ſurmounted by the Fleſh, yet ſo is it, that Converts are not alwayes ſo guided and moved of God as they may not through their own fault in ſome particular Actions ſwerve from the Conduct of his Grace, and be ſeduced by the Luſts of the Fleſh, to obey it. Therefore they ought alwayes to watch and pray, that they may not be led into temptation; and in caſe they neglect this their Duty, they are not only obnoxious to be ſeduced and drawn away by the Fleſh, the World, and Satan into grievous and atrocious Sins, but by the juſt permiſſion of God they do actually fall, and that very ſhamefully. And we have ſad inſtances of this in David, Peter, and divers other Godly Perſons mentioned in Scripture.

CANON V. In the mean while by ſuch Sins they hainouſly offend God, and render themſelves guilty of Death, they grieve the Holy Spirit, they interrupt the Courſe and Exerciſe of their Faith, they do wound their Conſciences moſt ſorely, and may loſe the Sence and Feeling of the grace of God for a time, 'till that he do once again lift up the Light of his Fatherly loving Countenance upon them, vvhichwhich he may do upon the ſerious renevval of their Repentance, and returning into the good vvayes of their Duty.

CANON VI. For God vvho is rich in Mercy according to the unchangeable purpoſe of Election doth not utterly take away from his own his Holy Spirit, no not in their greateſt and moſt lamentable falls, nor doth he ſuffer them to fall ſo low as to loſe the grace of Adoption, and their Eſtate of Juſtification, or to commit that Sin unto Death againſt the Holy Ghoſt. Nor doth he ſo forſake them, as to ſuffer them to be precipitated into Everlaſting Deſtruction.

CANON VII. For even under thoſe falls God preſerveth in them principally and moſt carefully his Immortal Seed of Regeneration, ſo that it is not totally loſt nor deſtroyed in them: Yea, and afterwards he doth truely and p. 147effectually renew them by his Word and Spirit, and bring them to Repentance, working in them a godly ſorrow for their Sins, ſo that with a contrite and broken heart, they do petition for, and obtain their pardon through Faith in the Blood of the Mediator, and feel once again the Grace of a Reconciled God, and adore his faithfulneſs and tender bowels of Compaſſion, and do for the future work out their Salvation more ſollicitouſly, with fear and trembling.

CANON VIII. So then 'tis not from any Merit or Strength of their own, but by the Sole and Soveraign Free Grace and Mercy of God, that they do not totally looſe Faith and Grace, nor live, and die, and periſh finally in their Sins, which might eaſily have been done, and without all doubt would have eventually befallen them, had it not been for God himſelf, who can in no wiſe ſuffer his Council to be changed, nor his Promiſe to be vacated, nor that their Calling decreed in his Eternal Purpoſe ſhould be revoked, nor the Merit, and Interceſſion of the Lord Jeſus, and his keeping of them ſhould be annihilated, nor the Seal of his Holy Spirit to be evacuated and aboliſhed.

CANON IX. And as for that keeping of the Elect unto Salvation, and the perſeverance of true Believers in Faith, Believers themſelves may be, and are according to the Degrees of their Faith aſſured of it, by which they be certainly perſwaded that they are and ſhall continue true and lively Members of Chriſts Church, and that they ſhall obtain the forgiveneſs of all their Sins, and at laſt Everlaſting Life.

CANON X. And therefore this Aſſurance doth not ariſe from any particular Revelation, which is beſides or without the Word, but it proceedeth from Faith in Gods promiſes, which he hath moſt abundantly revealed in his Holy Word for our comfort, and from the witneſs of his Holy Spirit, together with our Spirit, that we be the Children and Heirs of God, Rom. 8.16, 17. and finally from a Serious and Religious Study and endeavour to keep a good Conſcience, and the unwearied performance of good works. And ſhould Gods Elect be deprived here below of this Sacred Conſolation, that they ſhall obtain at laſt the Victory, ſhould they be deſtitute of this infallible pledge and earneſt of Eternal Glory, they would be of all Men the moſt miſerable.

CANON XI. Yet notwithſtanding the Scriptures teſtifie that Believers muſt conflict in this Life with many doubts, ariſing from the Fleſh, and being thus agitated with grievous temptations they may not then feel this full Conſolation of Faith, and this certainty of preſerving. But God the Father of all Conſolation, will not ſuffer them to be tempted above what they are able to bear; but together with the temptation, will give them ſtrength to undergo it, and a moſt happy iſſue out of it. p. 1481 Cor. 10.13. and by his Holy Spirit will again revive in them the aſſurance of their perſeverance.

CANON XII. And this Aſſurance of perſevering to the end is ſo far from rendring true Believers proud, or plunging them into Carnal Security, that its rather the Soarce and Root of true Humility, and of Filial Fear, of true Godlineſs and Patience in all our Conflicts and Combats, of moſt ardent Prayers, conſtancy under the Croſs, confeſſion of the Truth, and of Solid Rejoycing in God. So that the Conſideration of this benefit is a Spur and Incentive to quicken and provoke them to a ſerious and dayly Exerciſe of Thankſgiving, and good Works. As is evident from Scripture Inſtances, and the Examples of Saints.

CANON XIII. So that when as the Confidence of Perſeverance is enkindled again in the faithful, which are recovered from their falls, this doth not beget in them a lazineſs and neglect of Piety, but a far greater care to keep themſelves in the ways of God, which are ordained for us to walk in: And they retain the certainty of their hope, leaſt by abuſing the Paternal Love and Kindneſs of their God, he ſhould once again turn away his gracious and loving Countenance from them, (the ſight whereof is unto all the faithful far better than Life, and the deprival of it far more bitter than Death) and they ſhould fall into greater anguiſh and torments of Conſcience.

CANON XIV. And foraſmuch as it hath pleaſed God by his grace to begin his Work in us through the preaching of the Goſpel, ſo alſo will he preſerve, continue and perfect it by the Hearing, Reading, Counſels, Threatnings and Promiſes of the Goſpel, and by our Uſage of the Sacraments.

CANON XV. This Doctrine of the Aſſurance and Perſeverance of Real Saints and ſound Believers, which is ſo abundantly revealed by God in his Word unto the glory of his Name, and the Conſolation of Pious Souls, and which is imprinted by him on the hearts of the Faithful, is ſuch as no Fleſh can comprehend, Satan hates, the World laugheth at, the Ignorant and Hypocrites abuſe, and is oppoſed by erroneous Spirits. But on the other hand, it hath been ever beloved, and that moſt ardently by the Spouſe of Chriſt, and as a moſt ineſtimable Treaſure conſtantly defended, which God alſo will cauſe her evermore to defend, ſo as no Counſel nor Force ſhall be ever able to prevail againſt it. Now to this one God, Father, Son, and Holy Spirit be Honour and Glory for ever, and ever, Amen.

p. 149Errors Rejected. The Orthodox Doctrine having been Explained, the Synod Rejects their Errors.

CANON. I. WHO teach that the Perſeverance of True Believers is not an effect of Election, nor a gift of …od purchaſed by the Death of Chriſt, but its a Condition of the New Covenant, which Man before his Election and peremptory Juſtification, as they call it, muſt of his free will accompliſh; for the Sacred Scriptures witneſſeth that it floweth from Election, and is given unto the Elect by vertue of the Death, Reſurrection, and Interceſſion of Jeſus Chriſt, Rom. 11.7. The Election hath obtained it, and the others are hardned. Alſo Rom. 8.31, 32, 33, 34. He that hath not ſpared his only Son, but given him for us all, how ſhall he not alſo give us with him all other things? Who ſhall lay any thing to the charge of …ods Elect? It is God that will juſtifie. Who will condemn? It is Chriſt that is dead, yea rather, who is riſen again from the Dead, and who ſitteth at the right hand of God, and who alſo maketh Interceſſion for us. Who ſhall ſeparate us from the Love of Chriſt? Shall it be Oppreſſion? Or Tribulation? Or Famine? Or Peril, or Sword? Yea in all theſe things we are more than Conquerors through him who hath loved us.

CANON. II. Who teach, That God doth indeed provide for the Believer ſtrength enough, and power ſufficient for perſeverance, and that in caſe he do his Duty, God will preſerve him: However let all things be ſuppoſed, which may be needful to perſeverance in Faith, and which God will make uſe of for his preſervation, yet ſtill it depends upon the Liberty of Mans Will whether he will perſevere or not. This Opinion is bare-fac't Pelagianiſme; and whilſt the Profeſſor of it would make Man free, they make him Sacrilegious: Beſides, it is againſt the perpetual conſent of the Goſpel-Doctrine, which removes from Man all grounds of boaſting, and aſcribes the Glory of this benefit to the Grace of God only; And it thwarteth the Teſtimony of St. Paul, who ſaith, 1 Cor. 1.8. that God will confirm us unto the end, that we may be blameleſs in the day of Our Lord Jeſus Chriſt.

CANON. III. Who teach that the Faithful and Regenerate may not only fall totally and finally from Juſtifying Faith, and from Grace and Salvation, but alſo that they often do ſo, and periſh Everlaſtingly, for this Opinion doth not only annihilate the Grace of Juſtification and Regeneration, p. 150but alſo the perpetual keeping of the Lord Jeſus Chriſt, contrary to the expreſs words of the Holy Apoſtle St. Paul, Rom. 5.9, 10. If Chriſt died for us when we were Sinners, much more than being now juſtified by his Blood, ſhall we be ſaved from Wrath by him. And againſt the Apoſtle St. John, 1 Ep. 3.9. Whoſoever is born of God ſinneth not, for the Seed of God abideth in him, and he cannot ſin, becauſe he is born of God, and againſt the vvords of Jeſus Chriſt, John 10.28, 29. And I give unto them Eternal Life, and they ſhall never periſh, nor ſhall any pluck them out of my hand, my Father vvho hath given them unto me is greater than all, and no one can take them out of my Fathers hands. I and my Father are one.

CANON. IV. Who teach that Believers and Regenerate Perſons may ſin the ſin unto Death, that is, they may commit that unpardonable ſin againſt the Holy Ghoſt. Although the beloved Apoſtle and Diſciple of Our Lord in the fifth Chapter of his Firſt Epiſtle, after that he had ſpoken in the ſixteenth and ſeventeenth verſes of thoſe vvho commit the Sin unto Death, and forbidden all Prayers for them, added in the eighteenth verſe, We knovv that vvhoſoever is born of God ſinneth not, but he that is begotten of God keepeth himſelf, and that vvicked one toucheth him not.

CANON. V. Who teach, That none can have in this Life without ſpecial Revelation any certainty of their perſeverance. For by this Doctrine the faithful are deprived of the moſt ſolid ſubſtantial comfort, which is to be had in this Life, and are abandoned to the diffidence, and wavering floating opinions and doubts of the Romiſh Church. But the Sacred Scriptures every where deriveth this Aſſurance not from any ſpecial or extraordinary Revelation, but from the proper marks of the Children of God, and from his infallible Promiſes, eſpecially from the Apoſtle St. Paul, Rom. 8.38. No Creature can ſeparate us from the Love of God, which he hath ſhown us in Jeſus Chriſt our Lord, 1 John 3.24. He that keepeth his Commandments abideth in him, and God in him: And by this vve knovv that he abideth in us by his Spirit, vvhichwhich he hath given us.

CANON. VI. Who teach, That the Doctrine of Aſſurance of Perſeverance and Salvation is a Pillovv for the Fleſh to ſleep on more ſecurely, and is in and of it ſelf injurious unto Godlyneſs, Good Works, Prayers, and all Holy Duties and Religious Exerciſes. And on the contrary it is a laudable thing to be diffident and doubtful. But ſuch Perſons bevvray their Ignorance, and are mere Strangers to the efficacy of Divine Grace, and to the operation of the Holy Ghoſt dvvelling in the Elect, and contradict the Apoſtle St. John, vvho doth in expreſs terms aſſert the contrary, 1 John 3.2. Beloved novv are vve the Children of God, but vvhat vve ſhall be is not yet knovvn. But this vve knovv, that vvhen he ſhall appear, vve ſhall be like unto him; for vve ſhall ſee p. 151him even as he is. And they muſt be more abundantly convinced by the Examples of Gods Saints both in the Old and New Teſtament, who although they were aſſured of their Perſeverance and Salvation, did not thereupon neglect dayly Prayers, or other Acts, Duties and Exerciſes of True Piety and Religion.

CANON. VII. Who teach, That there is no difference between a Temporary Faith, and that which is Saving and Juſtifying, excepting the duration of it. For the Lord Jeſus himſelf doth manifeſtly remark three other differences between thoſe who believe but for a time, and true Believers, when as he ſaith, (Matth. 13.20. and Luke 8.13. and the verſes following.) That thoſe are they who receive the Seed in ſtony ground, and theſe in good ground or in an honeſt heart, that the former had no root, but theſe have a firm root, the one brought no fruit, but theſe produced their fruits conſtantly and perſeveringly in divers degrees and meaſures.

CANON. VIII. Who teach, that it is no abſurdity to ſay, that when as the firſt Regeneration is extinct, a Man may be born again, yea, he may be often new born. For by this Doctrine the Seed of God by which we be new born is made corruptible; directly contrary to the Witneſs of St. Peter, Ep. 1. cap. 23. Being born again not of corruptible Seed, but of that which is incorruptible.

CANON. IX. Who teach, That our Lord Jeſus Chriſt did no where pray for the infallible perſeverance of Believers in the Faith, for they contradict our Lord himſelf, Luke 22.32. I have prayed, Simon Peter, that thy Faith may not fail. And the very Letter of St. John's Goſpel, chap. 17.11. where Chriſt ſaith, that he did not pray for his Apoſtles only, but alſo for all them, who ſhould believe by their Word. Holy Father keep them in thy Name, and ver. 15. I pray not that thou ſhouldeſt take them out of the World, but that thou ſhouldeſt keep them from evil.

CANON. X. We Paſtors and Elders whoſe Names are hereunder-written, Deputies for the Reformed Churches of France unto the National Synod of Charenton St. Maurice near Paris, in the MonethMonth of September, 1623. do declare with all poſſible ſincerity, the Articles and Canons abovementioned to be grounded on the Word of God, and agreeable to the Confeſſion of Faith, owned and received in the Reformed Churches of this Kingdom, from which in the preſence of God we do proteſt, that through his Grace, we will never depart.

In confirmation whereof p. 152we have hereunto affixt our Names, at Charenton aforeſaid, this 30th. day of September, 1623. Signed by the Paſtors and Elders of the ſaid Synod.

Durand Moderator

De Baille Aſſeſſor

Faucheur and Scribes

De Launay Scribes

Berbie Paſtor of the Church of Quaiſſac.

J. Clerc de Chambrun

Chamier Paſtor of Montlimart

J. le Pelletier Paſtor in the Church of Vandome

Savoys Paſtor in the Church of Caſtres.

Sir John Embelier

Jurieu Paſtor of Chaſtillon on the Loir.

Villon.

Faures

J. M. de Langle Paſtor of Rouen

P. Paulet Paſtor of Vezenobre

Avignon Paſtor of Rennes

P. Beraud Paſtor and Profeſſor in the Church of Montauban.

Lottiby Paſtor at Poitiers

William Rivett Paſtor of Taillebourg in Xaintonge.