stances and natures, of good and evil; and also two principles, (principia,) and two Gods opposite to each other, a good and a bad God.

'Among all the creatures, angels and men are pre-eminent (præstant). Concerning angels the divine scripture pronounces; "Who creates his angels spirits, and his ministers a flame of fire." Also," Are they not ministering spirits, sent forth for service, (in ministerium,) because of those who are the heirs of salvation." But the Lord Jesus himself testifies concerning the devil, "He was a homicide from the beginning; and he stood not in the truth, because truth is not in him; when he speaketh a lie, he speaketh of his own, (ex propriis,) because he is a liar, and the father of that thing."" We teach, therefore, that some angels indeed persevered in obedience, and were deputed to the faithful ministry of God and of men; but that others fell of their own accord, (sud sponte,) and were precipitated into destruction, and were made (or became, factos esse,) the enemies of all good and of the faithful.

'But now the scripture saith concerning man, that at the beginning he was created good, after the likeness and similitude of God; that God placed him in paradise, and subjected all things to him. That which David magnificently celebrates in the eighth psalm. He added to him also a wife, and blessed them. But we say that man consists indeed of two and diverse substances in one person; an immortal soul; inasmuch as, separated from the body, it neither sleeps nor dies; and a mortal body, which yet at the last judgment shall be raised from the dead, that from thence the whole man may remain for ever, either in life or death. We condemn, therefore, those who deride, or by subtle disputations call into doubt, the immortality of souls; or say that the soul sleeps, or is a part of God.--In brief, we condemn all the opinions of all, even as many as think different things concerning creation, concerning angels, and demons, and man, from those which have been delivered to us by the holy scriptures, in the apostolic church of Christ.' ARTICLE VIII.-Concerning the Fall of Man, and Sin, and the Cause of Sin.

'Man was at the beginning created by God after the image of God, in righteousness and holiness of truth, good and upright;

1 Ps. civ. 4. Heb. i. 7.

3 John viii. 44.

2 Heb. i. 14.

4 Gen. i. 26, 28. ii. 19, 20.

(rectus;) but, by the instigation of the serpent, and by his own fault, failing from goodness and rectitude, he became obnoxious to sin, death, and various calamities. And such as he became by the fall are all those who have been produced (prognati) from him; being, I say, obnoxious to sin, death, and various calamities. But we understand sin to be that corruption of man by birth, (nativam illam hominis corruptionem,) which is derived and propagated from our first parents unto us all; by which being sunk in depraved concupiscences, averse from good, but propense to all evil; being full of all wickedness, unbelief, contempt, and hatred of God; we cannot do, nor indeed even think, any thing good of our own selves. Moreover, as now years proceed, we bring forth corrupt fruits, worthy of a bad tree, in evil thoughts, speeches, and deeds, committed against the law of God on which account, (quo nomine,) by our own desert, we become obnoxious to the wrath of God, and are subjected to just punishments; so that we should all have been cast off from God, unless Christ our Redeemer (Liberator) had brought us back.-Therefore by death we understand not only corporal death, which must be undergone once by all, because of sins; but even eternal punishments, due to our sins and to our corruption. For the apostle says, "We were dead in trespasses and sins:" "and we were by nature the children of wrath, even as the rest (cateri). But God, who is rich in mercy, when we were dead through sins, hath made us alive together with Christ." And likewise, Thus, as by one man sin entered into the world, and death by sin; and so death passed upon all men, in that all have sinued." We therefore acknowledge original sin to be in all men and we acknowledge all other sins, which arise out of this, to be called, and in reality to be sins; by whatever name they may be distinguished, (nuncupentur,) whether mortal or venial, and also that which is called the sin against the Holy Spirit, which is never remitted. We also confess that all sins are not equal, though they all spring from the same fountain of corruption and unbelief; but that some are more heinous than others. As our Lord says, "It shall be more tolerable to Sodom," than to the city which rejects the word of the gospel. Therefore we condemn all, who have taught any thing contrary to these things, but especially Pelagius and all

1 Eph. ii. 1-4.

66

"Rom. v. 12.

4 Matt. xi. 20-24.

the Pelagians; along with the Jovinianists, who with the Stoics make all sins equal. But we think, as to all things in this cause, with Augustine, who brought forth and defended his sentiments (sua) from the holy scriptures. Moreover we condemn Florinus and Blastus, against whom Irenæus also wrote, and all who make God the author of sin: when it is expressly written, "Thou art not a God who willest iniquity: Thou hatest all who work iniquity, thou wilt destroy all who speak a lie." And again, "When the devil speaketh a lie, he speaketh of his own; because he is a liar, and the father of the thing." But even in ourselves there is enough of vice and corruption, so that it is not at all necessary for God to pour into us any new or increased pravity. Therefore, when it is said in the scriptures, that God "hardens," "blinds," and "delivers up to a reprobate mind;" it should be understood, that God doth this by a righteous judgment, as a judge and just avenger. Finally, as often as God is said, or seems, to do any thing of evil, it is not said because man does not the evil, but because God suffers, and does not hinder it to be done, by his own just judgment, who could, if he had so willed, have prevented it or that he uses to good purpose the evil of man; as the sins of Joseph's brethren or that he himself governs sins, that they should no more widely break forth and prevail, than was convenient (quam par erat). St. Augustine, in his Enchiridion, says, 'In a wonderful and ineffable manner, even that does not come to pass beyond his will, which is contrary to his will: because it could not come to pass, unless he should permit it to be done. Nor indeed does he unwillingly permit, but willingly. Nor would he who is good permit evil to be done, unless, as omnipotent, he was able to do good even from the evil. These things he says.-The other questions, Whether God willed Adam to fall, or impelled him to the fall? or, wherefore he did not hinder his fall? and other questions; we place them among the curious ones; knowing that God prohibited man to eat of the forbidden fruit, and that he punished the transgression: but that the things which are done are not evil in respect of the providence of God, of the will and power of God; but in respect of Satan, and of our own will, fighting against the will of God.'

'Ps. v. 4-6.

ARTICLE IX.-Concerning Free Will, and the Powers of Man.

We teach in this cause, (which always in the church has begotten many controversies,) that the condition or state of man should be considered as threefold. In the first place, what man was before the fall, upright indeed and free, who was both able to remain in the good, and to turn aside unto evil. But he turned aside unto eyil, and entangled both himself and the whole human race in sin and death; as it has before been said. Then it is to be considered what man was after the fall. Not indeed that understanding was taken away from man, or will torn from him, and he altogether changed into a stone or the trunk of a tree but those were so changed and diminished in man, that they were no longer capable of those things of which they were before the fall. For the understanding was darkened; and the will from free became a slave. For it serves sin, not unwillingly, but willingly: therefore it is called voluntas, not noluntas, willingness, not unwillingness. Therefore, as far as evil or sin is concerned, man is not forced, either by God or by the devil; but does evil of his own accord; (suu sponte, spontaneously:) and, on this side, is of most free will (liberrimi est arbitri). For, in that we not unfrequently see the worst villainies of man, and his counsels, to be hindered by God that they should not attain their end; this does not take away the liberty of man in evil; but God prevents (prævenit) with his power what man had otherwise freely determined. Even as the brethren of Joseph had freely purposed to take off Joseph; 'but they could not, because it seemed otherwise to the counsel of God.-But, as to that which concerns what is good and virtuous, the understanding of man does not of itself judge rightly of divine things. For the evangelic and apostolic scripture requires regeneration from every one of us, who desires to be saved. Whence our first birth of Adam confers on us nothing towards salvation. Paul says, "The animal man perceiveth not the things of the Spirit of God, &c." He likewise denies elsewhere that we are " fit (idoneos) of ourselves to think any thing good." It is evident that the mind or understanding is the guide of the will; but when the guide is blind, it is manifest how far the will also can attain. Therefore indeed, there is no free will to good in man, not as yet born again; nor powers to 1 1 Cor. ii. 14. YUXIKòs.

2 Cor. iii. 5.

perform what is good.-The Lord in the gospel saith, “ Verily, verily, I say unto you, that every one who committeth sin; is the slave of sin."" And the apostle Paul saith, "The affection of the flesh is enmity against God." "For it is not subject to the law of God, neither indeed can be."" Truly there is some understanding in fallen man, as to earthly things. For God of his mercy hath left him a capacity; yet far distant from what was in him before the fall. God commands him to cultivate his capacity, and he adds at the same time gifts and proficiency. And it is manifest that we make, as it were, no proficiency in all the arts, without the blessing of God. For the scripture refers all arts unto God: indeed even the gentiles referred the origin of arts to the gods as the inventors of them.—Lastly, it is to be seen whether the regenerate are possessed of a free will, and how far. In regeneration the understanding is illuminated by the Holy Spirit, that it should understand the mysteries and the will of God: and the will itself is not only changed by the Holy Spirit, but it is endued with powers, so that it may of its own accord (sua sponte) will and be able to do good. Unless we grant this, we deny Christian liberty, and introduce legal slavery. But even the prophet introduces God as saying, "I will put my laws into their minds, and in their hearts will I write them." And the Lord also saith in the gospel, "If the Son shall make you free, then are ye free indeed.” Paul also says to the Philippians; "To you it is given for Christ, not only to believe in him, but also to suffer for him." And again, “I am persuaded that he who hath begun a good work in you will perform it to the day of the Lord Jesus." And also, "It is God who worketh in you, both that you may be willing, and that you may be able." Where we teach that two things are to be observed; namely, that the regenerate, in the choice and performance of good, act not only passively but actively. They are influenced by God, that they themselves may do what they do. For Augustine rightly adduces this, that God is called "our Helper;" but no one wanteth a helper but he that doeth somewhat. The Manichæans robbed man of all action, and made him as a stone or a stock.-Secondly, in the regenerate there remains infirmity. For, when sin dwelleth in us, and the flesh striveth against the spirit, even unto the end of our life; the regenerate cannot, as unencumbered, altogether perform that 2 Rom. viii. 7, 8.

1 John viii. 34.