God by the instigation of the devil, and abusing the freedom of his own will, he forfeited these excellent gifts: and on the contrary entailed on himself blindness of mind, horrible darkness, vanity and perverseness of judgment; became wicked, rebellious, and obdurate in heart and will, and impure in his affections.

A

Art. II. Man after the fall begat children in his own likeness. corrupt stock produced a corrupt offspring. Hence all the posterity of Adam, Christ only excepted, have derived corruption from their original parent, not by imitation, as the Pelgians of old asserted, but by the propagation of a vicious nature.

Art. III. Therefore all men are conceived in sin, and are by nature children of wrath, incapable of any 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, nor to dispose themselves to reformation.

Art. IV. There remain, however, in man since the fall, the glimmerings of natural light, whereby he retains some knowledge of God, of natural things, and of the difference between good and evil, and discovers some regard for virtue, good order in society, and for maintaining an orderly external deportment. But so far is this light of nature from being 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 farther, this light, such as it is, man in various ways renders wholly polluted, and holds it in unrighteous. ness; by doing which he becomes inexcusable before God.

Art. V. 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 discovers 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 misery, and thus being weak through the flesh, leaves the transgressor under the curse, man cannot by this law obtain saving grace.

Art. VI. What therefore neither the light of nature nor the law could do, that God performs by the operation of his Holy Spirit through the word or ministry of reconciliation: which is the glad tidings concerning the Messiah, by means whereof it hath pleased God to save such as believe, as well under the Old, as under the New Testament.

Art. VII. This mystery of his will, God discovered to but a small number under the Old Testament; under the New, he reveals himself to many, without any distinction of people. The cause of this dispensation is not to be ascribed to the superior worth of one nation above another, nor to their making a 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, not curiously to pry into the severity and justice of God's judgments displayed in others, to whom this grace is not given.

Art. VIII. As many as are called by the Gospel, are unfeignedly called for God hath most earnestly and truly declared in his word, what will be acceptable to him; namely, that all who are called, should comply with the invitation. He moreover seriously promises eternal Life and rest, to as many as shall come to him, and believe on him.

Art. IX. 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; others, 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 Saviour teaches in the parable of the sower. Matt. 13.

Art. X. 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 to God, who, as he hath chosen his own from eternity in Christ, so he 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 hath called them out of darkness into his marvellous light; and may glory not in themselves but, in the Lord, according to the testimony of the apostles in various places.

Art. XI. But when God accomplishes his good pleasure in the elect, or works in them true conversion, he not only causes the Gospel to be externally preached to them, and powerfully illuminates their minds by his Holy Spirit, that they may rightly understand and discern the things of the Spirit of God; but by the efficacy of the same regenerating Spirit, he pervades the inmost recesses of the 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.

Art. XII. And this is the regeneration so highly celebrated in Scripture and denominated a new creation; a resurrection from the dead: a making alive, which God works in us without our aid. But this is no wise effected merely by the external preaching of the Gos pel, 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 hearts God works in this marvellous 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 is himself rightly said to believe and repent, by virtue of that grace received.

Art. XIII. The manner of this operation cannot be fully comprehended by believers in this life. Notwithstanding which, they rest satisfied with knowing and experiencing, that by this grace of God they are enabled to believe with the heart, and to love their Saviour.

Art. XIV. 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

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rejected at his pleasure; but because it is in reality conferred, 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 do, and indeed all things in all, produces both the will to believe and the act of believing also.

Art XV. God is under no obligation to confer this grace upon any; for how can he be indebted to man, who had no previous gift to bestow as a foundation for such recompense? Nay, 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 for ever. 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. With respect to those, who make an external profession of faith, and live regular lives, we are bound after the example of the Apostle to judge and speak of them in the most favourable 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 calleth those things which be not, as though they were. But we are in no wise to conduct ourselves towards them with haughtiness, as if we had made ourselves to differ.

Art. XVI. 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 takes away their will and its properties, neither does violence thereto; but 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, wrought in us, man could have no hope of recovering from his fall by his own free will, by the abuse of which, in a state of innocence, he plunged himself into ruin.

Art. XVII. As the almighty operation of God, whereby he prolongs and supports this our natural life, does not exclude, but requires the use of means, by which God of his infinite mercy and goodness hath chosen to exert his influence; so also the before montioned 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 the abasement of all pride, and in the mean time, however, neglected not to keep them by the sacred precepts of the Gospel, in the exercise of the Word, the sacraments and discipline: so even to this day, be it far from either instructors or instructed to presume to tempt God in the Church, by separating what he of his good pleasure hath most intimately joined together. For grace is conferred by means of admonitions; and the more readily we perform our duty, the more eminent usually is this blessing of God working in us, and the more directly is his work advanced; to whom alone all the glory both of means, and their saving fruit and efficacy, is for ever due. Amen.

CANONS.

FIFTH HEAD OF DOCTRINE.

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Of the Perseverance of the Saints.

Art. I. Whom God calls, according to his purpose, to the communion of his Son our Lord Jesus Christ, and regenerates by the Holy Spirit, he delivers also from the dominion and slavery of sin in this life; though not altogether from the body of sin and from the infirmities of the flesh, so long as they continue in this world.

Art. II. Hence spring daily sins of infirmity, and hence spots adhere to the best works of the saints; which furnish them with constant matter for humiliation before God and flying for refuge to Christ crucified; for mortifying the flesh more and more by the spirit of prayer and by holy exercises of piety; and for pressing forward to the goal of perfection, till being at length delivered from this body of death, they are brought to reign with the Lamb of God in heaven.

Art. III. By reason of these remains of indwelling sin, and the temptations of sin and of the world, those who are converted could not persevere in a state of grace, if left to their own strength. But God is faithful, who having conferred grace, mercifully confirms and powerfully preserves them therein, even to the end.

Art. IV. Although the weakness of the flesh cannot prevail against the power of God, who confirms and preserves true believers in a state of grace, yet converts are not always so influenced and actuated by the Spirit of God, as not in some particular instances, sinfully to deviate from the guidance of divine grace, so as to be seduced by, and to comply with the lusts of the flesh; they must therefore be constant in watching and prayer, that they be not led into temptation. When these are neglected, they are not only liable to be drawn into great and heinous sins, by Satan, the world and the flesh, but sometimes by the righteous permission of God actually fall into these evils. This, the lamentable fall of David, Peter, and other saints described in Holy Scriptures, demonstrates.

Art. V. By such enormous sins, however, they very highly offend God, incur a deadly guilt, grieve the Holy Spirit, interrupt the exercise of faith, very grievously wound their consciences, and sometimes lose the sense of God's favour, for a time, until on their returning into the right way by serious repentance, the light of God's fatherly countenance again shines upon them.

Art. VI. But God, who is rich in mercy, according to his unchangeable purpose of election, does not wholly withdraw the Holy Spirit from his own people, even in their melancholy falls; nor suffer them to proceed so far as to lose the grace of adoption, and forfeit the state of justification, or to commit the sin unto death; nor does he permit them to be totally deserted, and to plunge themselves into everlasting destruction.

Art. VII. For in the first place, in these falls he preserves in them the incorruptible seed of regeneration from perishing or being totally lost; and again, by his Word and Spirit, he certainly and effectually renews them to repentance, to a sincere and godly sorrow for their sins, that they may seek and obtain remission in the blood of the Me diator, may again experience the favour of a reconciled God, through faith adore his mercies, and henceforward more diligently work out their own salvation with fear and trembling.

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Art. VIII. Thus, it is not in consequence of their own merits or strength, but of God's free mercy, that they do not totally fall from faith and grace, nor continue and perish finally in their backslidings; which, with respect to themselves is not only possible, but would undoubtedly happen; but with respect to God, it is utterly impossible, since his counsel cannot be changed, nor his promise fail, neither can the call according to his purpose be revoked, nor the merit, intercession and preservation of Christ be rendered ineffectual, nor the sealing of the Holy Spirit be frustrated or obliterated.

Art. IX. Of this preservation of the elect to salvation, and of their perseverance in the faith, true believers for themselves may and do obtain assurance according to the measure of their faith, whereby they arrive at the certain persuasion, that they ever will continue true and living members of the Church; and that they experience forgiveness of sins, and will at last inherit eternal life.

Art.. X. This assurance, however, is not produced by any peculiar revelation contrary to, or independent of the Word of God; but springs from faith in God's promises, which he has most abundantly revealed in his Word for our comfort; from the testimony of the Holy Spirit, witnessing with our spirit, that we are childern and heirs of God (Rom. 8: 16); and lastly, from a serious and holy desire to preserve a good conscience, and to perform good works. And if the elect of God were deprived of this solid comfort, that they shall finally obtain the victory; and of this infallible pledge or earnest of eternal glory, they would be of all men the most miserable

Art. XI. The Scripture moreover testifies, that believers in this life have to struggle with various carnal doubts, and that under grievous temptations they are not always sensible of this full assurance of faith, and certainty of persevering. But God, who is the Father of all consolation, does not suffer them to be tempted above that they are able; but will with the temptation also make a way to escape, that they may be able to bear it; (1 Cor. 10: 18): and by the Holy Spirit again inspires them with the comfortable assurance of persévering.

Art. XII. This certainty of perseverance, however, is so far from exciting in believers a spirit of pride, or of rendering them carnally secure, that on the contrary, it is the real source of humility, filial reverence, true piety, patience in every tribulation, fervent prayers, constancy in suffering, and in confessing the truth, and of solid rejoicing in God: so that the consideration of this benefit should serve as an incentive to the serious and constant practice of gratitude and good works, as appears from the testimonies of Scripture and the examples of the saints.

Art. XIII. Neither does renewed confidence of persevering produce licentiousness or a disregard to piety, in those who are recovered from backsliding: but it renders them much more careful and solicitous to continue in the ways of the Lord, which he hath ordained, tha: they who walk therein may maintain an assurance of persevering; lest by abusing his fatherly kindness, God should turn away his gracious countenance from them, to behold which is to the godly dearer than life; the withdrawing whereof is more bitter than death; and they in consequence hereof should fall into more grievous torments of conscience.

Art. XIV. And as it hath pleased God, by the preaching of the Gospel, to begin this work of grace in us, so he preserves, continues, and perfects it by the hearing and reading of his Word, by meditation