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'noble method of acting in the conversion of man, and the most suitable (convenientissimum) 'to human nature, is that which is done by 'suasions, and that nothing hinders that moral

grace alone should render animal men spiritual : ' indeed God produces the consent of the will no "otherwise than by moral reason; and that the efficacy of divine grace, by which he overcomes 'the operation of Satan, consists in this, that God promises eternal benefits, and Satan temporal 'ones.' For this is altogether Pelagian, and contrary to the whole scripture, which, besides this, acknowledges also another, and far more effectual and divine mode of acting of the Holy Spirit in man's conversion. Ezek. xxxvi. 26. “ I will give

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you a new heart, and I will put a new spirit "within you; and I will take away the heart of "stone and give you a heart of flesh, &c."1

8. Who teach, That God does not apply those 6 powers of his own omnipotence in the regeneration of man, by which he mightily and infallibly ' bends his will to faith and conversion; but that, all the operations of grace, which God makes ' use of in man's conversion, being supposed, (positis,) man nevertheless can so resist God "and the Spirit, intending his regeneration, and willing to regenerate him, and in very deed (actu ipso) often doth so resist, as entirely to hinder` 'his own regeneration; and thus that it remains ' in his own power, whether he will be regenerated

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"Except a man be born again, he cannot see the kingdom "of God." John iii. 3-6. “The natural man (vʊxixòs) re"ceiveth not the things of the Spirit of God, neither can he know "them, because they are spiritually discerned." 1 Cor. ii. 14.

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' or not.' For this is no other than taking away all the efficacy of God's grace in our conversion, and subjecting the act of Almighty God to the will of man; and that contrary to the apostles, who teach that "We believe through the efficacy "of the mighty power of God." Ephes. i. 19. and that "God fills up in us the good pleasure of his

goodness, and the work of faith with power. 2 Thess. i. 11. Also, that "His divine power "hath given us all things which pertain to life " and godliness." 2 Pet. i. 3.1

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9. Who teach, That grace and free will are partial causes concurring at the same time to 'the beginning of conversion; and that grace 'does not, in the order of causality, precede the 'efficacy of the will: that is, that God does not 'effectually help the will of man to conversion, 'before the will of man moves and determines ' itself.' For this dogma the ancient church long ago condemned in Pelagians, from the apostle, Rom. ix. 16. "It is not of him that willeth, nor "of him that runneth, but of God that sheweth "mercy." And 1 Cor. iv. 7. "Who maketh thee "to differ? And what hast thou that thou didst "not receive?" Also, Phil. ii. 13. "It is God "who worketh in you this very thing, to will and "to do of his good pleasure."2

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"Thy people shall be willing in the day of thy power." "It is God that worketh in us both to will and to do." want of the willing mind is the grand thing wanting, and until this is wrought in us, we " do always resist the Holy Ghost." Ps. cx. 4. Phil. i. 13.

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Almighty God, we humbly beseech thee, that, as by thy 'special grace preventing us, thou dost put into our minds good

desires, so, &c.' Collect East. Sund.

THE FIFTH HEAD OF DOCTRINE.

Concerning the Perseverance of the Saints.

1. Those whom God, according to his purpose, calleth to the fellowship of his Son our Lord Jesus Christ, and regenerates by the Holy Spirit, he indeed sets free from the dominion and slavery of sin, but not entirely in this life from the flesh and the body of sin.'

2. Hence daily sins of infirmity arise, and blemishes (navi) cleave to the best works even of the saints which furnish to them continual cause (materiam) of humbling themselves before God, of fleeing to Christ crucified, of mortifying the flesh more and more by the spirit of prayers, and the holy exercises of piety, and of panting after the goal of perfection, (ad perfectionis metam suspirandi,) until the time when, delivered from this

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-They who constitute the true church-Such a mark of them is the faith, by which, Christ as their only Saviour being ' apprehended, they flee from sin and follow after righteousness; they love the true God and their neighbours, neither turning aside to the right hand nor to the left: they crucify the flesh with its affections; but by no means this indeed as if there 'were not in them any longer infirmity; but that they fight ' against it through the whole time of their life, by the energy ' (virtutem) of the Holy Spirit; and in the mean time flee to the 'blood, the death, and the sufferings and obedience of our Lord

Christ, as their most safe protection.' Belgic Confession, Art. xxix. Rom. vii. 21----25. viii. 1, 2. Gal. v. 16, 17. 24. See Art. ix. Ch. Eng. The Remonstrants or Arminians of those days. held, it seems, the doctrine of sinless perfection in this life more generally than Anticalvinists do at present.

body of death, they shall reign with the Lamb of God in the heavens.1

3. Because of these remains of indwelling sin, and moreover also because of the temptations of the world and of Satan, the converted could not continue (perstare) in this grace, if they were left to their own strength. But God is faithful, who confirms them in the grace once mercifully conferred on them, and powerfully preserves them in the same even unto the end.2

4. But, though that power or God, confirming the truly faithful (vere fideles) in grace, and preserving them, is greater than what can be overcome by the flesh; yet the converted are not always so influenced and moved by God, that they cannot depart, in certain particular actions, from the leading of grace, and be seduced by the desires (concupiscentiis) of the flesh, and obey them. Wherefore they must continually watch and pray, lest they should be led into temptations. Which when they do not, they may be not only violently carried away by the flesh, and the world, and Satan, unto grievous and atrocious sins; but they are sometimes even thus violently carried away, by the righteous permission of God; which the mournful falls of David and Peter, and of other saints recorded in scripture, demonstrate.3

Not that they should slumber, trusting in this remission, 'but that the feeling of this corruption may excite in the faithful more frequent groans; and that they may wish more ardently 'to be freed from this body of death. Rom. vii. 18, 24.' Belgic Confession, Art. xv.

Prov. xxviii. 26. Jer. xvii. 9. Luke xxii. 31, 32. 1 Pet. i. 5. * Ps. cxix. 116, 117. Matt. xxvi. 40, 41, 69–75. 1 Pet. v. 8. Jude 20. 21, 24.

5. But by such enormous sins they exceedingly offend God; they incur the guilt of death; they grieve the Holy Spirit; they interrupt the exercise of faith; they most grievously wound conscience; and they sometimes lose, for a time, the perception of grace; until by serious repentance returning into the way, the paternal countenance of God again shines upon them.1

6. For God, who is rich in mercy, from his immutable purpose of election, does not wholly take away his own, even in lamentable falls; nor does he permit them to glide down (prolabi) so far, as that they should fall from the grace of adoption and the state of justification, or commit the sin unto death, or against the Holy Spirit; and, being utterly deserted by him, cast themselves headlong into eternal destruction.2

7. For, in the first place, he preserves in them, in these falls, that immortal seed, by which they were regenerated, (or begotten again, regeniti,) that it should not perish or be shaken out.3 Then, by his own word and Spirit, he assuredly and efficaciously renews them to repentance; that from the soul they may mourn according to God, for the sins committed; may seek remission in the blood of the Mediator by faith, with a contrite heart, and obtain it; may again feel the favour of a reconciled God; may adore his mercies by faith; and finally work out their salvation more earnestly with fear and trembling.+

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1 Ps. li. 11, 12. 2 Luke xxii. 32. John iv. 14. 1 John v. 16-18. 3 1 Pet. i. 23. 1 John iii. 9.

Can any thing be guarded in a more wise, holy, and scriptural manner, than this statement of the means by which God preserves

and restores his offending children? Ps. lxxxix. 30-34. Jer. VOL. VIII.

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