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11. But, when God performs his good pleasure in his elect, or works in them true conversion, he not only provides that the gospel should be outwardly preached to them, and that their mind should be powerfully illuminated by the Holy Spirit, that they may rightly understand, and judge what are the things of the Spirit of God; but he also, by the efficacy of the same regenerating Spirit, penetrates into the innermost recesses of man, opens his closed heart, softens his obdurate heart, circumcises his uncircumcised heart, infuses new qualities into his will, makes that which had been dead alive, that which was evil good, that which had been unwilling willing, and from being refractory obedient; and leads and strengthens it, that, as a good tree, it may be able to bring forth the fruit of good works. 1

12. And this is that regeneration, which is so 'own will, who hears that "the affections of the flesh are en'mities against God?" Who will glory of his understanding, 'who knows that the animal man is not capable of those things ⚫ which are of the Spirit of God? In fine, who will bring forward ' (proferat in medium) any thought of his own, who understands that "we are not sufficient of ourselves to think any thing as ' of ourselves," but that we are sufficient, this is all of God? 'That which the apostle hath said ought to remain certain and firm: "It is God who worketh in us, both that we may be willing, and that we may effect (it) of his own most gratuitous benevolence." For no mind, no will acquiesces in the will of God, in which Christ himself hath not first worked; which he • also teacheth, saying, “Without me ye are able to do nothing." Belgic Confession, Art. xiv.

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I Deut. xxx. 6. Ps. cx. 3. Bible translation. Jer. xxxi. 33. xxxii. 39. Ezek. xi. 19. xxxvi. 25, 26. Zech. xii. 10. Matt. xi. 25, 26. John i. 12. iii. 3—6. vi. 44, 45, 65. Eph. ii. 4, 5. Phil. i. 13. Col. i, 13. 1 Thess. ii. 13, 14. Tit. iii. 4 6. 1 Pet. i, 3. ii. 9, 10.

(that is, without

much declared in the scriptures, a new creation, a resurrection from the dead, a giving of life, (vivificatio,) which God without us our concurrence) worketh in us. And this is by no means effected by the doctrine alone sounding without, by moral suasion, or by such a mode of working, that, after the operation of God, (as far as he is concerned,) it should remain in the power of man to be regenerated or not regenerated, converted or not converted; but it is manifestly an operation supernatural, at the same time most powerful, and most sweet, wonderful, secret, and ineffable in its power, according to the scripture, (which is inspired by the Author of this operation,) not less than, or inferior to, creation, or the resurrection of the dead: so that all those, in whose hearts God works in this admirable manner, are certainly, infallibly, and efficaciously regenerated, and in fact (actu) believe.1 And thus their will, being now renewed, is not only influenced and moved by God, but being acted on by God, itself acts and moves. Wherefore the man himself, through this grace received, is rightly said to believe and repent. 2

13. Believers cannot in this life fully comprehend the manner of this operation: in the mean time they acquiesce in it; because, by this grace of God, they know and feel that they believe in their heart, and love their Saviour.

14. Thus, therefore, faith is the gift of God; not

'John v. 21, 24, 25. Rom. vi. 4-6. viii. 2. 2 Cor. v. 17, 18. Gal. vi. 15. Eph. i. 19, 20. ii. 6, 10. Col. ii. 12, 13. iii. 1.

'Jer. xxxi. 18, 19. Acts iii. 19. v. 31. Rom. viii. 13. 2 Tim. ii. 25, 26. 1 Pet. i. 22.

in that it is offered to the will of man by God, but that the thing itself is conferred on him, inspired, infused into him. Not, likewise, because God only confers the power of believing, and from thence expects the consent, or the act of believing, from man's will, but because he, who worketh both to will and to do, (and thus worketh all in all,) "worketh in man both to will to believe, and to "believe itself," (et velle credere et ipsum credere.)

15. This grace God owes to no one. For what can he owe to him, who is able to give nothing first, that he may be recompensed? 2 Nay, what can he owe to him, who has nothing of his own but sin and falsehood (or, a lie)? He, therefore, who receives this grace owes and renders everlasting thanks to God: he who receives it not either does not care for those spiritual things, and rests satisfied in what is his own; or, being secure, (presumptuous), he vainly glories that he possesses what he has not.-Moreover concerning those who outwardly profess faith, and amend their lives, it is best to judge and speak after the example of the apostles; for the inmost recesses (penetralia) of the heart are to us impenetrable. And, for others who have not yet been called, it behoves us to pray to God, who calls the things which are not as though they were: but in no wise are we to act proudly towards them, (adversus eos est superbiendum,) as if we had made ourselves to differ. 3

We believe that the Holy Spirit dwelling in our hearts doth impart to us true faith.' Belgic Confession, Art. xxii.

2 Rom. xi. 35.

Rom. xi. 18-20. 1 Cor. iv. 6, 7.

16. But, in like manner as by the fall man does not cease to be man, endowed with intellect and will, nor hath sin, which has pervaded the whole human race, taken away the nature of the human species, but hath depraved and spiritually stained it; so even this divine grace of regeneration does not act upon men like stocks and trees; nor take away the will and its properties; (proprietates ;) or violently compel it while unwilling; but it spiritually quickens, (or vivifies,) heals, corrects, and sweetly, and at the same time, powerfully inclines it so that, where before the rebellion and resistance of the flesh fully ruled, now the prompt and sincere obedience of the Spirit may begin to reign; in which the true and spiritual renewal and liberty of our will consist. In which manner (or for which reason) unless the admirable Author of all good should work in us, there could be no hope to man of rising from the fall, by that free will, by which, when standing, he precipitated himself into ruin.1

17. But in the same manner as the omnipotent operation of God, whereby he produces and supports our natural life, doth not exclude, but require the use of means, by which God in his infinite wisdom and goodness sees fit to exercise this his power; so this fore-mentioned supernatural power of God, by which he regenerates us, in no wise excludes or sets aside the use of

A more lucid and scriptural exposition of the efficacious influence, by which the regenerating, life-giving, illuminating grace of the Holy Spirit, draws, teaches, and inclines the heart to willing and sweet submission and obedience, can hardly be produced from any writer. 2 Cor. x. 5.

the gospel, which the most wise God hath ordained as the seed of regeneration and the food of the soul. Wherefore, as the apostles, and those teachers who have followed them, have piously instructed the people concerning this grace of God, in order to his glory and to the keeping down of all pride; and in the mean time have not neglected, by the holy admonitions of the gospel, to keep thein under the exercise of the word, the sacraments, and discipline: so still be it far from us, that teachers or learners in the church should presume to tempt God, by separating those things which God, of his own good pleasure, would have most closely united together. For grace is conferred through admonitions; and, the more promptly we do our duty, the more illustrious the benefit of God, who worketh in us, is wont to be, and the most rightly doth his work proceed. To whom alone all the glory, both of the means and of their beneficial fruits and efficacy, is due for everlasting. Amen.1

BY THE TRANSLATOR.

These seventeen articles are abbreviated, as before, in the two that follow.

'ART. III. Of Man's Will in the State of Nature.

That by Adam's fall his posterity lost their

'Can any statement be more rational, unexceptionable, and scriptural than this is?

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