The true doctrine having been explained, the Synod rejects the errors of those:
Third and Fourth Head: Paragraph 1. Who teach: That it cannot properly be said that original sin in itself suffices to condemn the whole human race or to deserve temporal and eternal punishment.
For these contradict the apostle, who declares: Therefore, just as through one man sin entered into the world, and death through sin, and so death spread to all men, because all sinned (Rom 5:12). And: The judgment arose from one transgression resulting in condemnation (Rom 5:16). And: The wages of sin is death (Rom 6:23).
Third and Fourth Head: Paragraph 2. Who teach: That the spiritual gifts or the good qualities and virtues, such as goodness, holiness, righteousness, could not belong to the will of man when he was first created, and that these, therefore, cannot have been separated therefrom in the fall.
For such is contrary to the description of the image of God which the apostle gives in Eph. 4:24, where he declares that it consists in righteousness and holiness, which undoubtedly belong to the will.
Third and Fourth Head: Paragraph 3. Who teach: That in spiritual death the spiritual gifts are not separate from the will of man, since the will in itself has never been corrupted, but only hindered through the darkness of the understanding and the irregularity of the affections; and that, these hindrances having been removed, the will can then bring into operation its native powers, that is, that the will of itself is able to will and to choose, or not to will and not to choose, all manner of good which may be presented to it.
This is an innovation and an error, and tends to elevate the powers of the free will, contrary to the declaration of the prophet: The heart is more deceitful than all else and is desperately sick (Jer 17:9); and of the apostle: Among them (sons of disobedience) we too all formerly lived in the lusts of our flesh, indulging the desires of the flesh and of the mind (Eph 2:3).
Third and Fourth Head: Paragraph 4. Who teach: That the unregenerate man is not really nor utterly dead in sin, nor destitute of all powers unto spiritual good, but that he can yet hunger and thirst after righteousness and life, and offer the sacrifice of a contrite and broken spirit, which is pleasing to God.
For these things are contrary to the express testimony of Scripture: You were dead in your trespasses and sins (Eph 2:1, 5). And: Every intent of the thoughts of his heart was only evil continually (Gen 6:5, 8:21). Moreover, to hunger and thirst after deliverance from misery and after life, and to offer unto God the sacrifice of a broken spirit, is peculiar to the regenerate and those that are called blessed (Ps 51:17; Matt 5:6).
Third and Fourth Head: Paragraph 5. Who teach: That the corrupt and natural man can so well use the common grace (by which they understand the light of nature), or the gifts still left him after the fall, that he can gradually gain by their good use a greater, that is, the evangelical or saving grace, and salvation itself; and that in this way God on His part shows Himself ready to reveal Christ unto all men, since He applies to all sufficiently and efficiently the means necessary to conversion.
For both the experience of all ages and the Scriptures testify that this is untrue. He declares His words to Jacob, His statutes and His ordinances to Israel. He has not dealt thus with any nation; And as for His ordinances, they have not known them (Psa 147:19-20). In the generations gone by He permitted all the nations to go their own ways (Acts 14:16). And: And they (Paul and his companions) having been forbidden by the Holy Spirit to speak the word in Asia; and after they came to Mysia, they were trying to go into Bithynia, and the Spirit of Jesus did not permit them (Acts 16:6-7).
Third and Fourth Head: Paragraph 6. Who teach: That in the true conversion of man no new qualities, powers, or gifts can be infused by God into the will, and that therefore faith, through which we are first converted and because of which we are called believers, is not a quality or gift infused by God but only an act of man, and that it cannot be said to be a gift, except in respect of the power to attain to this faith.
For thereby they contradict the Holy Scriptures, which declare that God infuses new qualities of faith, of obedience, and of the consciousness of His love into our hearts: I will put My law within them and on their heart I will write it (Jer 31:33). And: For I will pour out water on the thirsty land And streams on the dry ground; I will pour out My Spirit on your offspring (Isa 44:3). And: The love of God has been poured out within our hearts through the Holy Spirit who was given to us (Rom 5:5). This is also repugnant to the constant practice of the Church, which prays by the mouth of the prophet thus: Bring me back that I may be restored (Jer 31:18).
Third and Fourth Head: Paragraph 7. Who teach: That the grace whereby we are converted to God is only a gentle advising, or (as others explain it) that this is the noblest manner of working in the conversion of man, and that this manner of working, which consists in advising, is most in harmony with man's nature; and that there is no reason why this advising grace alone should not be sufficient to make the natural man spiritual; indeed, that God does not produce the consent of the will except through this manner of advising; and that the power of the divine working, whereby it surpasses the working of Satan, consists in this that God promises eternal, while Satan promise only temporal good.
But this is altogether Pelagian and contrary to the whole Scripture, which, besides this, teaches yet another and far more powerful and divine manner of the Holy Spirit's working in the conversion of man, as in Ezekiel: I will give you a new heart and put a new spirit within you; and I will remove the heart of stone from your flesh and give you a heart of flesh (Ezek 36:26).
Third and Fourth Head: Paragraph 8. Who teach: That God in the regeneration of man does not use such powers of His omnipotence as potently and infallibly bend man's will to faith and conversion; but that all the works of grace having been accomplished, which God employs to convert man, man may yet so resist God and the Holy Spirit, when God intends man's regeneration and wills to regenerate him, and indeed that man often does so resist that he prevents entirely his regeneration, and that it therefore remains in man's power to be regenerated or not.
For this is nothing less than the denial of all the efficiency of God's grace in our conversion, and the subjecting of the working of Almighty God to the will of man, which is contrary to the apostles, who teach that we believe accord to the working of the strength of his might (Eph 1:19); and that God fulfills every desire of goodness and every work of faith with power (2 Th 1:11); and that that His divine power has granted to us everything pertaining to life and godliness (2 Pet 1:3).
Third and Fourth Head: Paragraph 9. Who teach: That grace and free will are partial causes which together work the beginning of conversion, and that grace, in order of working, does not precede the working of the will; that is, that God does not efficiently help the will of man unto conversion until the will of man moves and determines to do this.
For the ancient Church has long ago condemned this doctrine of the Pelagians according to the words of the apostle: So then it does not depend on the man who wills or the man who runs, but on God who has mercy (Rom 9:16). Likewise: For who regards you as superior? What do you have that you did not receive? (1 Cor 4:7) And: For it is God who is at work in you, both to will and to work for His good pleasure (Phil 2:13).