Effectual Calling & Regeneration

Q. But are we so corrupt that we are totally unable to do any good and inclined toward all evil?

A. Yes, unless we are born again by the Spirit of God.

Q. Where does Christ promise that we are washed with his blood and Spirit as surely as we are washed with the water of baptism?

A. In the institution of baptism, where he says: "Go therefore and make disciples of all nations, baptizing them in the name of the Father and of the Son and of the Holy Spirit." "Whoever believes and is baptized will be saved; but whoever does not believe will be condemned." This promise is repeated when Scripture calls baptism "the washing of regeneration" and the washing away of sins.

We believe and confess that our Savior Jesus Christ has ordained and instituted the sacrament of the Holy Supper to nourish and sustain those who are already born again and ingrafted into his family: his church.

Now those who are born again have two lives in them. The one is physical and temporal—they have it from the moment of their first birth, and it is common to all. The other is spiritual and heavenly, and is given them in their second birth; it comes through the Word of the gospel in the communion of the body of Christ; and this life is common to God's elect only. Thus, to support the physical and earthly life God has prescribed for us an appropriate earthly and material bread, which is as common to all as life itself also is. But to maintain the spiritual and heavenly life that belongs to believers he has sent a living bread that came down from heaven: namely Jesus Christ, who nourishes and maintains the spiritual life of believers when eaten—that is, when appropriated and received spiritually by faith.

To represent to us this spiritual and heavenly bread Christ has instituted an earthly and visible bread as the sacrament of his body and wine as the sacrament of his blood. He did this to testify to us that just as truly as we take and hold the sacraments in our hands and eat and drink it in our mouths, by which our life is then sustained, so truly we receive into our souls, for our spiritual life, the true body and true blood of Christ, our only Savior. We receive these by faith, which is the hand and mouth of our souls.

Now it is certain that Jesus Christ did not prescribe his sacraments for us in vain, since he works in us all he represents by these holy signs, although the manner in which he does it goes beyond our understanding and is incomprehensible to us, just as the operation of God's Spirit is hidden and incomprehensible. Yet we do not go wrong when we say that what is eaten is Christ's own natural body and what is drunk is his own blood—but the manner in which we eat it is not by the mouth but by the Spirit, through faith. In that way Jesus Christ remains always seated at the right hand of God the Father in heaven—but he never refrains on that account to communicate himself to us through faith. This banquet is a spiritual table at which Christ communicates himself to us with all his benefits. At that table he makes us enjoy himself as much as the merits of his suffering and death, as he nourishes, strengthens, and comforts our poor, desolate souls by the eating of his flesh, and relieves and renews them by the drinking of his blood.

Moreover, though the sacraments and the thing signified are joined together, not all receive both of them. The wicked person certainly takes the sacrament, to his condemnation, but does not receive the truth of the sacrament, just as Judas and Simon the Sorcerer both indeed received the sacrament, but not Christ, who was signified by it. He is communicated only to believers.

Finally, with humility and reverence we receive the holy sacrament in the gathering of God's people, as we engage together, with thanksgiving, in a holy remembrance of the death of Christ our Savior, and as we thus confess our faith and Christian religion. Therefore no one should come to this table without examining himself carefully, lest "by eating this bread and drinking this cup he eat and drink to his own judgment." In short, by the use of this holy sacrament we are moved to a fervent love of God and our neighbors.

Therefore we reject as desecrations of the sacraments all the muddled ideas and damnable inventions that men have added and mixed in with them. And we say that we should be content with the procedure that Christ and the apostles have taught us and speak of these things as they have spoken of them.

Therefore, all people are conceived in sin and are born children of wrath, unfit for any saving good, inclined to evil, dead in their sins, and slaves to sin; without the grace of the regenerating Holy Spirit they are neither willing nor able to return to God, to reform their distorted nature, or even to dispose themselves to such reform.

Moreover, when God carries out this good pleasure in his chosen ones, or works true conversion in them, he not only sees to it that the gospel is proclaimed to them outwardly, and enlightens their minds powerfully by the Holy Spirit so that they may rightly understand and discern the things of the Spirit of God, but, by the effective operation of the same regenerating Spirit, he also penetrates into the inmost being of man, opens the closed heart, softens the hard heart, and circumcises the heart that is uncircumcised. He infuses new qualities into the will, making the dead will alive, the evil one good, the unwilling one willing, and the stubborn one compliant; he activates and strengthens the will so that, like a good tree, it may be enabled to produce the fruits of good deeds.

And this is the regeneration, the new creation, the raising from the dead, and the making alive so clearly proclaimed in the Scriptures, which God works in us without our help. But this certainly does not happen only by outward teaching, by moral persuasion, or by such a way of working that, after God has done his work, it remains in man's power whether or not to be reborn or converted. Rather, it is an entirely supernatural work, one that is at the same time most powerful and most pleasing, a marvelous, hidden, and inexpressible work, which is not lesser than or inferior in power to that of creation or of raising the dead, as Scripture (inspired by the author of this work) teaches. As a result, all those in whose hearts God works in this marvelous way are certainly, unfailingly, and effectively reborn and do actually believe. And then the will, now renewed, is not only activated and motivated by God but in being activated by God is also itself active. For this reason, man himself, by that grace which he has received, is also rightly said to believe and to repent.

In this life believers cannot fully understand the way this work occurs; meanwhile, they rest content with knowing and experiencing that by this grace of God they do believe with the heart and love their Savior.

However, just as by the fall man did not cease to be man, endowed with intellect and will, and just as sin, which has spread through the whole human race, did not abolish the nature of the human race but distorted and spiritually killed it, so also this divine grace of regeneration does not act in people as if they were blocks and stones; nor does it abolish the will and its properties or coerce a reluctant will by force, but spiritually revives, heals, reforms, and—in a manner at once pleasing and powerful—bends it back. As a result, a ready and sincere obedience of the Spirit now begins to prevail where before the rebellion and resistance of the flesh were completely dominant. It is in this that the true and spiritual restoration and freedom of our will consists. Thus, if the marvelous Maker of every good thing were not dealing with us, man would have no hope of getting up from his fall by his free choice, by which he plunged himself into ruin when still standing upright.

Just as the almighty work of God by which he brings forth and sustains our natural life does not rule out but requires the use of means, by which God, according to his infinite wisdom and goodness, has wished to exercise his power, so also the aforementioned supernatural work of God by which he regenerates us in no way rules out or cancels the use of the gospel, which God in his great wisdom has appointed to be the seed of regeneration and the food of the soul. For this reason, the apostles and the teachers who followed them taught the people in a godly manner about this grace of God, to give him the glory and to humble all pride, and yet did not neglect meanwhile to keep the people, by means of the holy admonitions of the gospel, under the administration of the Word, the sacraments, and discipline. So even today it is out of the question that the teachers or those taught in the church should presume to test God by separating what he in his good pleasure has wished to be closely joined together. For grace is bestowed through admonitions, and the more readily we perform our duty, the more lustrous the benefit of God working in us usually is and the better his work advances. To him alone, both for the means and for their saving fruit and effectiveness, all glory is owed forever. Amen.

Having set forth the orthodox teaching, the Synod rejects the errors of those

Error I.

Who teach that, properly speaking, it cannot be said that original sin in itself is enough to condemn the whole human race or to warrant temporal and eternal punishments.

For they contradict the apostle when he says: "Sin entered the world through one man, and death through sin, and in this way death passed on to all men because all sinned" (Rom. 5:12); also: "The guilt followed one sin and brought condemnation" (Rom. 5:16); likewise: "The wages of sin is death" (Rom. 6:23).

Error II.

Who teach that the spiritual gifts or the good dispositions and virtues such as goodness, holiness, and righteousness could not have resided in man's will when he was first created, and therefore could not have been separated from the will at the fall.

For this conflicts with the apostle's description of the image of God in Ephesians 4:24, where he portrays the image in terms of righteousness and holiness, which definitely reside in the will.

Error III.

Who teach that in spiritual death the spiritual gifts have not been separated from man's will, since the will in itself has never been corrupted but only hindered by the darkness of the mind and the unruliness of the emotions, and since the will is able to exercise its innate free capacity once these hindrances are removed, which is to say, it is able of itself to will or choose whatever good is set before it—or else not to will or choose it.

This is a novel idea and an error and has the effect of elevating the power of free choice, contrary to the words of Jeremiah the prophet: "The heart itself is deceitful above all things and wicked" (Jer. 17:9); and of the words of the apostle: "All of us also lived among them [the sons of disobedience] at one time in the passions of our flesh, following the will of our flesh and thoughts" (Eph. 2:3).

Error IV.

Who teach that unregenerate man is not strictly or totally dead in his sins or deprived of all capacity for spiritual good but is able to hunger and thirst for righteousness or life and to offer the sacrifice of a broken and contrite spirit which is pleasing to God.

For these views are opposed to the plain testimonies of Scripture: "You were dead in your transgressions and sins" (Eph. 2:1, 5); "The imagination of the thoughts of man's heart is only evil all the time" (Gen. 6:5; 8:21). Besides, to hunger and thirst for deliverance from misery and for life, and to offer God the sacrifice of a broken spirit is characteristic only of the regenerate and of those called blessed (Ps. 51:17; Matt. 5:6).

Error V.

Who teach that corrupt and natural man can make such good use of common grace (by which they mean the light of nature) or of the gifts remaining after the fall that he is able thereby gradually to obtain a greater grace—evangelical or saving grace—as well as salvation itself; and that in this way God, for his part, shows himself ready to reveal Christ to all people, since he provides to all, to a sufficient extent and in an effective manner, the means necessary for the revealing of Christ, for faith, and for repentance.

For Scripture, not to mention the experience of all ages, testifies that this is false: "He makes known his words to Jacob, his statutes and his laws to Israel; he has done this for no other nation, and they do not know his laws" (Ps. 147:19–20); "In the past God let all nations go their own way" (Acts 14:16); "They [Paul and his companions] were kept by the Holy Spirit from speaking God's word in Asia"; and "When they had come to Mysia, they tried to go to Bithynia, but the Spirit would not allow them to" (Acts 16:6–7).

Error VI.

Who teach that in the true conversion of man new qualities, dispositions, or gifts cannot be infused or poured into his will by God, and indeed that the faith [or believing] by which we first come to conversion and from which we receive the name "believers" is not a quality or gift infused by God, but only an act of man, and that it cannot be called a gift except in respect to the power of attaining faith.

For these views contradict the Holy Scriptures, which testify that God does infuse or pour into our hearts the new qualities of faith, obedience, and the experiencing of his love: "I will put my law in their minds, and write it on their hearts" (Jer. 31:33); "I will pour water on the thirsty land, and streams on the dry ground; I will pour out my Spirit on your offspring" (Isa. 44:3); "The love of God has been poured out in our hearts by the Holy Spirit, who has been given to us" (Rom. 5:5). They also conflict with the continuous practice of the church, which prays with the prophet: "Convert me, Lord, and I shall be converted" (Jer. 31:18).

Error VII.

Who teach that the grace by which we are converted to God is nothing but a gentle persuasion, or (as others explain it) that the way of God's acting in man's conversion that is most noble and suited to human nature is that which happens by persuasion, and that nothing prevents this grace of moral suasion even by itself from making natural men spiritual; indeed, that God does not produce the assent of the will except in this manner of moral suasion, and that the effectiveness of God's work by which it surpasses the work of Satan consists in the fact that God promises eternal benefits while Satan promises temporal ones.

For this teaching is entirely Pelagian and contrary to the whole of Scripture, which recognizes besides this persuasion also another, far more effective and divine way in which the Holy Spirit acts in man's conversion. As Ezekiel 36:26 puts it: "I will give you a new heart and put a new spirit in you; and I will remove your heart of stone and give you a heart of flesh. . . ."

Error VIII.

Who teach that God in regenerating man does not bring to bear that power of his omnipotence whereby he may powerfully and unfailingly bend man's will to faith and conversion, but that even when God has accomplished all the works of grace which he uses for man's conversion, man nevertheless can, and in actual fact often does, so resist God and the Spirit in their intent and will to regenerate him, that man completely thwarts his own rebirth; and, indeed, that it remains in his own power whether or not to be reborn.

For this does away with all effective functioning of God's grace in our conversion and subjects the activity of Almighty God to the will of man; it is contrary to the apostles, who teach that "we believe by virtue of the effective working of God's mighty strength" (Eph. 1:19), and that "God fulfills the undeserved good will of his kindness and the work of faith in us with power" (2 Thess. 1:11), and likewise that "his divine power has given us everything we need for life and godliness" (2 Peter 1:3).

Error IX.

Who teach that grace and free choice are concurrent partial causes which cooperate to initiate conversion, and that grace does not precede—in the order of causality—the effective influence of the will; that is to say, that God does not effectively help man's will to come to conversion before man's will itself motivates and determines itself.

For the early church already condemned this doctrine long ago in the Pelagians, on the basis of the words of the apostle: "It does not depend on man's willing or running but on God's mercy" (Rom. 9:16); also: "Who makes you different from anyone else?" and "What do you have that you did not receive?" (1 Cor. 4:7); likewise: "It is God who works in you to will and act according to his good pleasure" (Phil. 2:13).

Those people whom God according to his purpose calls into fellowship with his Son Jesus Christ our Lord and regenerates by the Holy Spirit, he also sets free from the reign and slavery of sin, though in this life not entirely from the flesh and from the body of sin.

For, in the first place, God preserves in those saints when they fall his imperishable seed from which they have been born again, lest it perish or be dislodged. Secondly, by his Word and Spirit he certainly and effectively renews them to repentance so that they have a heartfelt and godly sorrow for the sins they have committed; seek and obtain, through faith and with a contrite heart, forgiveness in the blood of the Mediator; experience again the grace of a reconciled God; through faith adore his mercies; and from then on more eagerly work out their own salvation with fear and trembling.

Having set forth the orthodox teaching, the Synod rejects the errors of those

Error I.

Who teach that the perseverance of true believers is not an effect of election or a gift of God produced by Christ's death, but a condition of the new covenant which man, before what they call his "peremptory" election and justification, must fulfill by his free will.

For Holy Scripture testifies that perseverance follows from election and is granted to the chosen by virtue of Christ's death, resurrection, and intercession: "The chosen obtained it; the others were hardened" (Rom. 11:7); likewise, "He who did not spare his own Son, but gave him up for us all—how will he not, along with him, grant us all things? Who will bring any charge against those whom God has chosen? It is God who justifies. Who is he that condemns? It is Christ Jesus who died—more than that, who was raised—who also sits at the right hand of God, and is also interceding for us. Who shall separate us from the love of Christ?" (Rom. 8:32–35).

Error II.

Who teach that God does provide the believer with sufficient strength to persevere and is ready to preserve this strength in him if he performs his duty, but that even with all those things in place which are necessary to persevere in faith and which God is pleased to use to preserve faith, it still always depends on the choice of man's will whether or not he perseveres.

For this view is obviously Pelagian; and though it intends to make men free it makes them sacrilegious. It is against the enduring consensus of evangelical teaching which takes from man all cause for boasting and ascribes the praise for this benefit only to God's grace. It is also against the testimony of the apostle: "It is God who keeps us strong to the end, so that we will be blameless on the day of our Lord Jesus Christ" (1 Cor. 1:8).

Error III.

Who teach that those who truly believe and have been born again not only can forfeit justifying faith as well as grace and salvation totally and to the end, but also in actual fact do often forfeit them and are lost forever.

For this opinion nullifies the very grace of justification and regeneration as well as the continual preservation by Christ, contrary to the plain words of the apostle Paul: "If Christ died for us while we were still sinners, we will therefore much more be saved from God's wrath through him, since we have now been justified by his blood" (Rom. 5:8–9); and contrary to the apostle John: "No one who is born of God is intent on sin, because God's seed remains in him, nor can he sin, because he has been born of God" (1 John 3:9); also contrary to the words of Jesus Christ: "I give eternal life to my sheep, and they shall never perish; no one can snatch them out of my hand. My Father, who has given them to me, is greater than all; no one can snatch them out of my Father's hand" (John 10:28–29).

Error IV.

Who teach that those who truly believe and have been born again can commit the sin that leads to death (the sin against the Holy Spirit).

For the same apostle John, after making mention of those who commit the sin that leads to death and forbidding prayer for them (1 John 5:16–17), immediately adds: "We know that anyone born of God does not commit sin" [that is, that kind of sin], "but the one who was born of God keeps himself safe, and the evil one does not touch him" (v. 18).

Error V.

Who teach that apart from a special revelation no one can have the assurance of future perseverance in this life.

For by this teaching the well-founded consolation of true believers in this life is taken away and the doubting of the Romanists is reintroduced into the church. Holy Scripture, however, in many places derives the assurance not from a special and extraordinary revelation but from the marks peculiar to God's children and from God's completely reliable promises. So especially the apostle Paul: "Nothing in all creation can separate us from the love of God that is in Christ Jesus our Lord" (Rom. 8:39); and John: "They who obey his commands remain in him and he in them. And this is how we know that he remains in us: by the Spirit he gave us" (1 John 3:24).

Error VI.

Who teach that the teaching of the assurance of perseverance and of salvation is by its very nature and character an opiate of the flesh and is harmful to godliness, good morals, prayer, and other holy exercises, but that, on the contrary, to have doubt about this is praiseworthy.

For these people show that they do not know the effective operation of God's grace and the work of the indwelling Holy Spirit, and they contradict the apostle John, who asserts the opposite in plain words: "Dear friends, now we are children of God, but what we will be has not yet been made known. But we know that when he is made known, we shall be like him, for we shall see him as he is. Everyone who has this hope in him purifies himself, just as he is pure" (1 John 3:2–3). Moreover, they are refuted by the examples of the saints in both the Old and the New Testament, who though assured of their perseverance and salvation yet were constant in prayer and other exercises of godliness.

Error VII.

Who teach that the faith of those who believe only temporarily does not differ from justifying and saving faith except in duration alone.

For Christ himself in Matthew 13:20ff. and Luke 8:13ff. clearly defines these further differences between temporary and true believers: he says that the former receive the seed on rocky ground, and the latter receive it in good ground, or a good heart; the former have no root, and the latter are firmly rooted; the former have no fruit, and the latter produce fruit in varying measure, with steadfastness, or perseverance.

Error VIII.

Who teach that it is not absurd that a person, after losing his former regeneration, should once again, indeed quite often, be reborn.

For by this teaching they deny the imperishable nature of God's seed by which we are born again, contrary to the testimony of the apostle Peter: "Born again, not of perishable seed, but of imperishable" (1 Peter 1:23).

Error IX.

Who teach that Christ nowhere prayed for an unfailing perseverance of believers in faith.

For they contradict Christ himself when he says: "I have prayed for you, Peter, that your faith may not fail" (Luke 22:32); and John the gospel writer when he testifies in John 17 that it was not only for the apostles, but also for all those who were to believe by their message that Christ prayed: "Holy Father, preserve them in your name" (v. 11); and "My prayer is not that you take them out of the world, but that you preserve them from the evil one" (v. 15).

1. God, from all eternity, did, by the most wise and holy counsel of his own will, freely, and unchangeably ordain whatsoever comes to pass: yet so, as thereby neither is God the author of sin, nor is violence offered to the will of the creatures; nor is the liberty or contingency of second causes taken away, but rather established.

2. Although God knows whatsoever may or can come to pass upon all supposed conditions, yet hath he not decreed anything because he foresaw it as future, or as that which would come to pass upon such conditions.

3. By the decree of God, for the manifestation of his glory, some men and angels are predestinated unto everlasting life; and others foreordained to everlasting death.

4. These angels and men, thus predestinated, and foreordained, are particularly and unchangeably designed, and their number so certain and definite, that it cannot be either increased or diminished.

5. Those of mankind that are predestinated unto life, God, before the foundation of the world was laid, according to his eternal and immutable purpose, and the secret counsel and good pleasure of his will, hath chosen, in Christ, unto everlasting glory, out of his mere free grace and love, without any foresight of faith, or good works, or perseverance in either of them, or any other thing in the creature, as conditions, or causes moving him thereunto; and all to the praise of his glorious grace.

6. As God hath appointed the elect unto glory, so hath he, by the eternal and most free purpose of his will, foreordained all the means thereunto. Wherefore, they who are elected, being fallen in Adam, are redeemed by Christ, are effectually called unto faith in Christ by his Spirit working in due season, are justified, adopted, sanctified, and kept by his power, through faith, unto salvation. Neither are any other redeemed by Christ, effectually called, justified, adopted, sanctified, and saved, but the elect only.

7. The rest of mankind God was pleased, according to the unsearchable counsel of his own will, whereby he extendeth or withholdeth mercy, as he pleaseth, for the glory of his sovereign power over his creatures, to pass by; and to ordain them to dishonor and wrath for their sin, to the praise of his glorious justice.

8. The doctrine of this high mystery of predestination is to be handled with special prudence and care, that men, attending the will of God revealed in his Word, and yielding obedience thereunto, may, from the certainty of their effectual vocation, be assured of their eternal election. So shall this doctrine afford matter of praise, reverence, and admiration of God; and of humility, diligence, and abundant consolation to all that sincerely obey the gospel.

1. All those whom God hath predestinated unto life, and those only, he is pleased, in his appointed and accepted time, effectually to call, by his Word and Spirit, out of that state of sin and death, in which they are by nature, to grace and salvation, by Jesus Christ; enlightening their minds spiritually and savingly to understand the things of God, taking away their heart of stone, and giving unto them a heart of flesh; renewing their wills, and, by his almighty power, determining them to that which is good, and effectually drawing them to Jesus Christ: yet so, as they come most freely, being made willing by his grace.

2. This effectual call is of God's free and special grace alone, not from anything at all foreseen in man, who is altogether passive therein, until, being quickened and renewed by the Holy Spirit, he is thereby enabled to answer this call, and to embrace the grace offered and conveyed in it.

3. Elect infants, dying in infancy, are regenerated, and saved by Christ, through the Spirit, who worketh when, and where, and how he pleaseth: so also are all other elect persons who are uncapable of being outwardly called by the ministry of the Word.

4. Others, not elected, although they may be called by the ministry of the Word, and may have some common operations of the Spirit, yet they never truly come unto Christ, and therefore cannot be saved: much less can men, not professing the Christian religion, be saved in any other way whatsoever, be they never so diligent to frame their lives according to the light of nature, and the laws of that religion they do profess. And, to assert and maintain that they may, is very pernicious, and to be detested.

1. They, who are once effectually called, and regenerated, having a new heart, and a new spirit created in them, are further sanctified, really and personally, through the virtue of Christ's death and resurrection, by his Word and Spirit dwelling in them: the dominion of the whole body of sin is destroyed, and the several lusts thereof are more and more weakened and mortified; and they more and more quickened and strengthened in all saving graces, to the practice of true holiness, without which no man shall see the Lord.

2. This sanctification is throughout, in the whole man; yet imperfect in this life, there abiding still some remnants of corruption in every part; whence ariseth a continual and irreconcilable war, the flesh lusting against the Spirit, and the Spirit against the flesh.

3. In which war, although the remaining corruption, for a time, may much prevail; yet, through the continual supply of strength from the sanctifying Spirit of Christ, the regenerate part doth overcome; and so, the saints grow in grace, perfecting holiness in the fear of God.

1. They, whom God hath accepted in his Beloved, effectually called, and sanctified by his Spirit, can neither totally nor finally fall away from the state of grace, but shall certainly persevere therein to the end, and be eternally saved.

2. This perseverance of the saints depends not upon their own free will, but upon the immutability of the decree of election, flowing from the free and unchangeable love of God the Father; upon the efficacy of the merit and intercession of Jesus Christ, the abiding of the Spirit, and of the seed of God within them, and the nature of the covenant of grace: from all which ariseth also the certainty and infallibility thereof.

3. Nevertheless, they may, through the temptations of Satan and of the world, the prevalency of corruption remaining in them, and the neglect of the means of their preservation, fall into grievous sins; and, for a time, continue therein: whereby they incur God's displeasure, and grieve his Holy Spirit, come to be deprived of some measure of their graces and comforts, have their hearts hardened, and their consciences wounded; hurt and scandalize others, and bring temporal judgments upon themselves.

1. Baptism is a sacrament of the new testament, ordained by Jesus Christ, not only for the solemn admission of the party baptized into the visible church; but also, to be unto him a sign and seal of the covenant of grace, of his ingrafting into Christ, of regeneration, of remission of sins, and of his giving up unto God, through Jesus Christ, to walk in newness of life. Which sacrament is, by Christ's own appointment, to be continued in his church until the end of the world.

2. The outward element to be used in this sacrament is water, wherewith the party is to be baptized, in the name of the Father, and of the Son, and of the Holy Ghost, by a minister of the gospel, lawfully called thereunto.

3. Dipping of the person into the water is not necessary; but baptism is rightly administered by pouring, or sprinkling water upon the person.

4. Not only those that do actually profess faith in and obedience unto Christ, but also the infants of one, or both, believing parents, are to be baptized.

5. Although it be a great sin to contemn or neglect this ordinance, yet grace and salvation are not so inseparably annexed unto it, as that no person can be regenerated, or saved, without it; or, that all that are baptized are undoubtedly regenerated.

6. The efficacy of baptism is not tied to that moment of time wherein it is administered; yet, notwithstanding, by the right use of this ordinance, the grace promised is not only offered, but really exhibited, and conferred, by the Holy Ghost, to such (whether of age or infants) as that grace belongeth unto, according to the counsel of God's own will, in his appointed time.

7. The sacrament of baptism is but once to be administered unto any person.

Q. How doth the Spirit apply to us the redemption purchased by Christ?

A. The Spirit applieth to us the redemption purchased by Christ, by working faith in us, and thereby uniting us to Christ in our effectual calling.

Q. What is effectual calling?

A. Effectual calling is the work of God's Spirit, whereby, convincing us of our sin and misery, enlightening our minds in the knowledge of Christ, and renewing our wills, he doth persuade and enable us to embrace Jesus Christ, freely offered to us in the gospel.

Q. What benefits do they that are effectually called partake of in this life?

A. They that are effectually called do in this life partake of justification, adoption, and sanctification, and the several benefits which in this life do either accompany or flow from them.

Q. What is that union which the elect have with Christ?

A. The union which the elect have with Christ is the work of God's grace, whereby they are spiritually and mystically, yet really and inseparably, joined to Christ as their head and husband; which is done in their effectual calling.

Q. What is effectual calling?

A. Effectual calling is the work of God's almighty power and grace, whereby (out of his free and special love to his elect, and from nothing in them moving him thereunto) he doth, in his accepted time, invite and draw them to Jesus Christ, by his Word and Spirit; savingly enlightening their minds, renewing and powerfully determining their wills, so as they (although in themselves dead in sin) are hereby made willing and able freely to answer his call, and to accept and embrace the grace offered and conveyed therein.

Q. Are the elect only effectually called?

A. All the elect, and they only, are effectually called; although others may be, and often are, outwardly called by the ministry of the Word, and have some common operations of the Spirit; who, for their willful neglect and contempt of the grace offered to them, being justly left in their unbelief, do never truly come to Jesus Christ.

Q. What special use is there of the moral law to the regenerate?

A. Although they that are regenerate, and believe in Christ, be delivered from the moral law as a covenant of works, so as thereby they are neither justified nor condemned; yet, besides the general uses thereof common to them with all men, it is of special use, to show them how much they are bound to Christ for his fulfilling it, and enduring the curse thereof in their stead, and for their good; and thereby to provoke them to more thankfulness, and to express the same in their greater care to conform themselves thereunto as the rule of their obedience.

Q. What is baptism?

A. Baptism is a sacrament of the new testament, wherein Christ hath ordained the washing with water in the name of the Father, and of the Son, and of the Holy Ghost, to be a sign and seal of ingrafting into himself, of remission of sins by his blood, and regeneration by his Spirit; of adoption, and resurrection unto everlasting life; and whereby the parties baptized are solemnly admitted into the visible church, and enter into an open and professed engagement to be wholly and only the Lord's.

Q. Wherein do the sacraments of baptism and the Lord's Supper differ?

A. The sacraments of baptism and the Lord's Supper differ, in that baptism is to be administered but once, with water, to be a sign and seal of our regeneration and ingrafting into Christ, and that even to infants; whereas the Lord's Supper is to be administered often, in the elements of bread and wine, to represent and exhibit Christ as spiritual nourishment to the soul, and to confirm our continuance and growth in him, and that only to such as are of years and ability to examine themselves.

By which transgression, commonly called original sin, was the image of God utterly defaced in man. And he and his posterity of nature became enemies to God, slaves to Satan, and servants to sin (Eph. 2; Rom. 5), that death everlasting has had, and insofar will have, power and domination over all that have not been, are not, or will not be regenerated from above (John 3). Which regeneration is wrought by the power of the Holy Ghost (Rom. 5–6) working in the hearts of the elect of God, an assured faith in the promises of God revealed to us in His Word, by which faith they apprehend Christ Jesus with the graces and benefits promised in Him.

This our faith and the assurance of the same proceeds not from flesh and blood (Matt. 16), that is to say, from no natural powers within us, but is the inspiration of the Holy Ghost (John 14–16), whom we confess God equal with the Father and with the Son, who sanctifies us and brings us in all verity by His own operation, without whom we should remain forever enemies to God and ignorant of His Son, Christ Jesus. For by nature we are so dead, so blind, and so perverse that neither can we feel when we are pricked, see the light when it shines, nor assent to the will of God when it is revealed, unless the Spirit of the Lord Jesus quicken that which is dead, remove the darkness from our minds, and bow our stubborn hearts to the obedience of His blessed will. And so as we confess that God the Father created us when we were not; as His Son our Lord Jesus redeemed us when we were enemies to Him (Rom. 5); so also do we confess that the Holy Ghost does sanctify and regenerate us without all respect of any merit proceeding from us, be it before or be it after our regeneration. To speak this one thing, yet in more plain words, as we willingly spoil our selves of all honor and glory of our own creation and redemption, so do we also of our regeneration and sanctification, for of our selves we are not sufficient to think any good thought (2 Cor. 7). But He who has begun the good work in us is only He that continues us in the same to the praise and glory of His undeserved grace.

We teach in this matter, which at all times has been the cause of many conflicts in the church, that there is a triple condition or estate of man to be considered. First, what man was before his fall; to wit, upright and free, who might both continue in goodness and decline to evil; but he declined to evil and has wrapped both himself and all mankind in sin and death, as has been shown before. Secondly, we are to consider what man was after his fall. His understanding indeed was not taken from him, neither was he deprived of will and altogether changed into a stone or stock. Nevertheless, these things are so altered in man that they are not able to do that now which they could do before his fall. For his understanding is darkened, and his will, which before was free, is now become a servile will; for it serves sin, not nilling, but willing; for it is called a will, and not a nill.

Therefore, as touching evil or sin, man does evil, not compelled either by God or the devil, but of his own accord; and in this respect he has a most free will: but whereas we see that oftentimes the most evil deeds and counsels of man are hindered by God, that they cannot attain to their end, this does not take from man liberty in evil, but God by His power prevents that which man otherwise purposed freely: as Joseph's brethren did freely purpose to slay Joseph; but they were not able to do it because it seemed otherwise good to God in His secret counsel.

But as touching goodness and virtues, man's understanding does not of itself judge aright of heavenly things. For the evangelical and apostolic Scripture requires regeneration of every one of us that will be saved. Wherefore our first birth by Adam profits nothing to salvation. Paul says, "The natural man perceiveth not the things which are of the Spirit" (1 Cor. 2:14). The same Paul elsewhere denies that we are "fit of ourselves, to think any good" (2 Cor. 3:5). Now it is evident that the mind or understanding is the guide of the will; and seeing the guide is blind, it is easy to be seen how far the will can reach. Therefore, man, not as yet regenerate, has no free will to good, no strength to perform that which is good. The Lord says in the gospel, "Verily, verily, I say unto you, that every one that commits sin, is the servant of sin" (John 8:34). And Paul the apostle says, "The wisdom of the flesh is enmity against God: for it is not subject to the law of God, neither indeed can be" (Rom. 8:7). Furthermore, there is some understanding of earthly things remaining in man after his fall.

For God has of mercy left him wit, though much differing from that which was in him before his fall; God commands us to cultivate our wit, and therewithal He gives gifts and also the increase thereof. And it is a clear case that we can profit very little in all arts without the blessing of God. The Scripture, doubtless, refers all arts to God: yes and the Ethnicks also did ascribe the beginnings of arts to the gods, as to the authors thereof.

Lastly, we are to consider whether the regenerate have free will and how far forth they have it. In regeneration, the understanding is illuminated by the Holy Ghost that it may understand both the mysteries and will of God. And the will itself is not only changed by the Spirit, but is also endued with faculties, that, of its own accord, it may both will and do good (Rom. 8:4–6). Unless we grant this, we shall deny Christian liberty and bring in the bondage of the Law. Besides, the prophet brings in God speaking thus: "I will put My laws in their minds, and write them in their hearts" (Jer. 31:33; Ezek. 36:27). The Lord also says in the gospel, "If the Son make you free, then are you free indeed" (John 8:36). Paul also to the Philippians: "Unto you it is given, for Christ, not only to believe in Him, but also to suffer for His sake" (1:29). And again, "I am persuaded that He that began this good work in you will perform it until the day of the Lord Jesus" (v. 6). Also, "It is God that worketh in you the will and the deed" (Phil. 2:13).

Where, nevertheless, we teach that there are two things to be observed: first, that the regenerate, in the choice and working of that which is good, do not only work passively, but actively. For they are moved of God, that themselves may do that which they do. And Augustine truly alleges that saying that "God is said to be our helper: but no man can be helped, but he that does somewhat." The Manichees robbed man of all action and made him like a stone and a block.

Secondly, that in the regenerate there remains infirmity. For seeing that sin dwells in us and that the flesh in the regenerate strives against the spirit, even to the end of our lives, they do not readily perform in every point that which they had purposed. These things are confirmed by the apostle (Rom. 7:13–25; Gal. 5:17). Therefore, our free will is weak by reason of the relics of the old Adam remaining in us so long as we live, and of the human corruption which so nearly cleaves to us. In the meantime, because the strength of the flesh and relics of the old man are not of such great force that they can wholly quench the work of the Spirit, therefore, the faithful are called free; yet so that they acknowledge their infirmity and glory not at all in their free will. For that which St. Augustine repeats so often out of the apostle ought always to be kept in mind by the faithful: "What hast thou, that thou hast not received? and if thou hast received it, why dost thou boast, as though thou hadst not received it?" (1 Cor. 4:7). Hitherto may be added that that comes not straightway to pass which we have purposed: for the events of things are in the hand of God. For which cause, Paul besought the Lord that He would prosper his journey (Rom. 1:10). Wherefore, in this respect also, free will is very weak.

But in outward things, no man denies but that both the regenerate and unregenerate have their free will. For man has this constitution common with other creatures (to whom he is not inferior) to will some things and to nill other things. So he may speak or keep silence; go out of his house or abide within. Although herein also God's power is evermore to be marked which brought to pass that Balaam could not go as far as he would (Num. 24:13) and that Zacharias, coming out of the Temple, could not speak as he would have done (Luke 1:22).

In this matter we condemn the Manichees, who deny that the beginning of evil unto man, being good, came from his free will. We condemn also the Pelagians who affirm that an evil man has free will sufficiently to perform a good precept. Both these are confuted by the Scripture, which says to the former, "God made man upright" (Eccl. 7:29) and to the latter, "If the Son make you free, then are you free indeed" (John 8:36).

God, even from the beginning, added unto the preaching of the Word His sacraments, or sacramental signs, in His church. And this the Holy Scripture plainly testifies. Sacraments are mystical symbols, or holy rites, or sacred actions, ordained of God Himself, consisting of His Word, of outward signs, and of things signified; whereby He keeps in continual memory, and recalls to mind in His church His great benefits bestowed upon man; and whereby He seals up His promises and outwardly represents, and, as it were, offers unto our sight, those things which inwardly He performs unto us, and therewith strengthens and increases our faith through the working of God's Spirit in our hearts; lastly, whereby He separates us from all other people and religions and consecrates and binds us wholly unto Himself, and gives us to understand what He requires of us.

These sacraments are either of the old church or of the new. The sacraments of the old were circumcision and the Pascal Lamb, which was offered up; under which name, reference is made to the sacrifices which were in use from the beginning of the world. The sacraments of the new church are baptism and the Supper of the Lord. Some there are which reckon seven sacraments of the new church, of which number we grant that repentance, matrimony, and the ordination of ministers (we mean not the popish, but the apostolic ordination) are very profitable ordinances of God, but not sacraments. As for confirmation and extreme unction, they are mere devices of men which the church may very well want, without any damage or discommodity at all: and, therefore, we do not have them in our churches because there are certain things in them which we can by no means permit. As for that merchandise which the Roman prelates use in ministering their sacraments, we utterly abhor it.

The author and institutor of all sacraments is not any man, but God alone: for men can by no means ordain sacraments because they belong to the worship of God, and it is not for man to appoint and prescribe a service of God, but to embrace and retain that which is taught unto him by the Lord. Besides the sacramental signs have God's promises annexed to them, which necessarily require faith: now faith rests itself only upon the Word of God; and the Word of God is resembled to writings or letters, the sacraments to seals which the Lord alone sets to His own letters.

And as the Lord is the author of the sacraments, so He continually works in that church, where they are rightly used; so that the faithful, when they receive them of the ministers, do know that the Lord works in His own ordinance, and, therefore, they receive them as from the hand of God: and the minister's faults (if there be any notorious in them) cannot hurt them, seeing they acknowledge the goodness of the sacraments to depend upon the ordinance of the Lord. For which cause they put a difference in the administration of the sacraments, between the Lord Himself and His minister; confessing that the substance of the sacraments is given them of the Lord, and the outward signs by the ministers of the Lord.

But the principal thing which in all the sacraments is offered of the Lord, and chiefly regarded of the godly of all ages (which some have called the substance and matter of the sacraments) is Christ our Savior: that only sacrifice (Heb. 10:12), and that Lamb of God slain from the beginning of the world (Rev. 13:8), that rock also, of which all our fathers drank (1 Cor. 10:4) by whom all the elect are circumcised with the circumcision made without hands through the Holy Spirit (Col. 2:11–12) and are washed from all their sins (Rev. 1:5), and are nourished with the very body and blood of Christ unto eternal life (John 6:54).

Now, in respect of that which is the chief thing, and the very matter and substance of the sacraments, the sacraments of both the Testaments are equal. For Christ, the only Mediator and Savior of the faithful, is the chief thing and substance in them both: one and the same God is author of them both: they were given unto both churches as signs and seals of the grace and promises of God; which should call to mind and renew the memory of God's great benefits to them, and should distinguish the faithful from all the religions in the world; lastly, which should be received spiritually by faith, and should bind the receivers unto the church and admonish them of their duty. In these, I say, and such like things, the sacraments of both churches are not unequal, although in the outward signs they are diverse.

And indeed we do yet put a greater difference between them: for ours are more firm and durable as those which are not to be changed to the end of the world. Again, ours testify that the substance and promise is already fulfilled and performed in Christ, whereas the other did only signify that they should be fulfilled. And again ours are more simple and not so painful, not so sumptuous, nor so full of ceremonies. Moreover they belong to a greater people that is dispersed through the face of the whole earth: and because they are more excellent and do by the Spirit of God stir up in us a greater measure of faith, therefore, a more plentiful measure of the Spirit follows them.

But now, since Christ the true Messiah is exhibited unto us and the abundance of grace is poured forth upon the people of the New Testament, the sacraments of the Old Law are surely abrogated and ceased; and in their stead the sacraments of the New Testament are placed: namely, for circumcision, baptism, and for the Pascal Lamb and sacrifices, the Supper of the Lord.

And as in the old church the sacraments consisted of the Word, the sign and the thing signified, so even at this day they are composed, as it were, of the same parts. For the Word of God makes them sacraments, which before were not: for they are consecrated by the Word and declared to be sanctified by Him who first ordained them. To sanctify or consecrate a thing is to dedicate it unto God and unto holy uses; that is, to take it from the common and ordinary use and to appoint it to some holy use. For the signs that are in the sacraments are drawn from common use; things external and visible. As in baptism, the outward sign is the element of water, and that visible washing which is done by the minister. But the thing signified is regeneration and the cleansing from sins. Likewise in the Lord's Supper, the outward sign is bread and wine, taken from things commonly used for meat and drink. But the thing signified is the body of Christ which was given, and His blood which was shed for us, and the communion of the body and blood of the Lord.

Wherefore the water, bread, and wine, considered in their own nature, and out of this holy use and institution of the Lord, are only that which they are called and which we find them to be. But let the Word of God be added to them together with invocation upon His holy name, and the renewing of their first institution and sanctification, and then these signs are consecrated and declared to be sanctified by Christ. For Christ's first institution and consecration of the sacraments stands yet in force in the church of God, in such sort that they which celebrate the sacraments no otherwise than the Lord Himself from the beginning has appointed, have still even to this day, the use and benefit of that first and most excellent consecration. And for this cause in the administration of the sacraments, the very words of Christ are repeated.

And forasmuch as we learn out of the Word of God that these signs were appointed unto another end and use than commonly they are used, therefore, we teach that they now, in this their holy use, take upon them the names of things signified, and are not still called bare water, bread, or wine: but that the water is called "regeneration, and washing of the new birth" (Titus 3:5), and the bread and wine "the body and blood of the Lord" (1 Cor. 10:16), or the pledges and sacraments of His body and blood. Not that the signs are turned into the things signified, or cease to be that which in their own nature they are (for then they could not be sacraments which should consist only of the thing signified and have no signs); but, therefore, do the signs bear the names of the things because they are mystical tokens of holy things, and because the signs and the things signified are sacramentally joined together: joined together I say, or united by a mystical signification, and by the purpose and will of Him who first instituted them. For the water, bread, and wine are not common, but holy signs. And He that instituted water in baptism did not institute it with that mind and purpose, that the faithful should only be dipped in the water of baptism; and He which commanded the bread to be eaten and the wine to be drunk in the Supper did not mean that the faithful should only receive bread and wine without any further mystery, as they eat bread at home in their own houses: but that they should spiritually be partakers of the things signified and by faith be truly purged from their sins and be partakers of Christ also.

And, therefore, we cannot allow of them which attribute the consecration of the sacraments to I know not what syllables; to the rehearsal of certain words pronounced by him that is consecrated, and that has an intent of consecrating; or to some other accidental things, which are not left unto us either by the word or by the example of Christ or His apostles. We also dislike the doctrine of those that speak no otherwise of the sacraments than of common signs, not sanctified, nor effectual. We condemn them also, who, because of the invisible things despise the visible and think the signs superfluous because they already enjoy the things themselves: such were the Messalians, as it is recorded. We disapprove their doctrine also who teach that grace and the things signified are to be so tied to and included in the signs, that whosoever outwardly receives the signs must necessarily inwardly participate in the grace and in the things signified, whatever manner of men they may be.

Notwithstanding, as we esteem not the goodness of the sacraments by the worthiness or unworthiness of the ministers, so likewise we do not weigh them by the condition of the recipients. For we know that the goodness of the sacraments depends upon the faithfulness or truth and the mere goodness of God. For even as God's Word remains the true Word of God, wherein not only bare words are uttered when it is preached, but there withal the things signified by the words are offered of God, although the wicked and unbelievers hear and understand the words, yet do not enjoy the things signified because they receive them not by a true faith: even so, the sacraments consisting of the Word, the signs, and the things signified, continue true and perfect sacraments not only because they are holy things, but also that God also offers the things signified; however unbelievers do not receive the things which are offered. This comes to pass not by any fault in God, the author and offerer of them; but by the fault of men, who receive them without faith and unlawfully: "whose unbelief cannot make the truth of God of none effect" (Rom. 3:3).

Now forasmuch as in the beginning, where we showed what the sacraments were, we did also by the way set down to what end they were ordained, it will not be necessary to trouble ourselves with repeating anything which has been already handled. Next, therefore, in order, it remains to speak severally of the sacraments of the new church.

1. God hath decreed in himself from all eternity, by the most wise and holy counsel of his own will, freely and unchangeably, all things whatsoever comes to pass; yet so as thereby is God neither the author of sin, nor hath fellowship with any therein; nor is violence offered to the will of the creature, nor yet is the liberty, or contingency of second causes taken away, but rather established; in which appears his wisdom in disposing all things, and power and faithfulness in accomplishing his decree.

2. Although God knoweth whatsoever may, or can come to pass upon all supposed conditions; yet hath he not decreed anything, because he foresaw it as future, or as that which would come to pass upon such conditions.

3. By the decree of God, for the manifestation of his glory, some men and angels are predestinated, or foreordained to eternal life, through Jesus Christ, to the praise of his glorious grace; others being left to act in their sin to their just condemnation, to the praise of his glorious justice.

4. These angels and men thus predestinated, and foreordained, are particularly, and unchangeably designed, and their number so certain, and definite, that it cannot be either increased, or diminished.

5. Those of mankind that are predestinated to life, God, before the foundation of the world was laid, according to his eternal and immutable purpose, and the secret counsel and good pleasure of his will, hath chosen in Christ unto everlasting glory, out of his mere free grace and love; without any other thing in the creature as a condition or cause moving him thereunto.

6. As God hath appointed the elect unto glory, so he hath, by the eternal and most free purpose of his will, foreordained all the means thereunto, wherefore they who are elected, being fallen in Adam, are redeemed by Christ, are effectually called unto faith in Christ, by his Spirit working in due season, are justified, adopted, sanctified, and kept by his power through faith unto salvation; neither are any other redeemed by Christ, or effectually called, justified, adopted, sanctified, and saved, but the elect only.

7. The doctrine of this high mystery of predestination, is to be handled with special prudence and care; that men attending the will of God revealed in his Word, and yielding obedience thereunto, may from the certainty of their effectual vocation, be assured of their eternal election; so shall this doctrine afford matter of praise, reverence, and admiration of God, and of humility, diligence, and abundant consolation, to all that sincerely obey the gospel.

1. Those whom God hath predestinated unto life, he is pleased, in his appointed, and accepted time, effectually to call, by his Word, and Spirit, out of that state of sin, and death, in which they are by nature, to grace and salvation by Jesus Christ; enlightening their minds, spiritually, and savingly to understand the things of God; taking away their heart of stone, and giving to them a heart of flesh; renewing their wills, and by his almighty power determining them to that which is good, and effectually drawing them to Jesus Christ; yet so as they come most freely, being made willing by his grace.

2. This effectual call is of God's free, and special grace alone, not from anything at all foreseen in man, nor from any power, or agency in the creature, coworking with his special grace, the creature being wholly passive therein, being dead in sins and trespasses, until being quickened and renewed by the Holy Spirit; he is thereby enabled to answer this call, and to embrace the grace offered and conveyed in it, and that by no less power, than that which raised up Christ from the dead.

3. Elect infants dying in infancy, are regenerated and saved by Christ through the Spirit; who works when, and where, and how he pleaseth; so also are all other elect persons, who are incapable of being outwardly called by the ministry of the Word.

4. Others not elected, although they may be called by the ministry of the Word, and may have some common operations of the Spirit, yet not being effectually drawn by the Father, they neither will nor can truly come to Christ, and therefore cannot be saved: much less can men that receive not the Christian religion be saved; be they never so diligent to frame their lives according to the light of nature and the law of that religion they do profess.

1. They who are united to Christ, effectually called, and regenerated, having a new heart, and a new spirit created in them, through the virtue of Christ's death and resurrection; are also farther sanctified, really, and personally, through the same virtue, by his Word and Spirit dwelling in them; the dominion of the whole body of sin is destroyed, and the several lusts thereof are more and more weakened, and mortified, and they more and more quickened and strengthened in all saving graces, to the practice of all true holiness, without which no man shall see the Lord.

2. This sanctification is throughout, in the whole man, yet imperfect in this life; there abideth still some remnants of corruption in every part, whence arises a continual and irreconcilable war; the flesh lusting against the Spirit, and the Spirit against the flesh.

3. In which war, although the remaining corruption for a time may much prevail; yet through the continual supply of strength from the sanctifying Spirit of Christ, the regenerate part doth overcome; and so the saints grow in grace, perfecting holiness in the fear of God, pressing after a heavenly life, in evangelical obedience to all the commands which Christ as Head and King, in his Word hath prescribed to them.

1. The covenant of works being broken by sin, and made unprofitable unto life; God was pleased to give forth the promise of Christ, the seed of the woman, as the means of calling the elect, and begetting in them faith and repentance; in this promise, the gospel, as to the substance of it, was revealed, and therein effectual, for the conversion and salvation of sinners.

2. This promise of Christ, and salvation by him, is revealed only by the Word of God; neither do the works of creation, or providence, with the light of nature, make discovery of Christ, or of grace by him; so much as in a general, or obscure way; much less that men destitute of the revelation of him by the promise, or gospel; should be enabled thereby, to attain saving faith or repentance.

3. The revelation of the gospel unto sinners, made in divers times, and by sundry parts; with the addition of promises, and precepts for the obedience required therein, as to the nations, and persons to whom it is granted, is merely of the sovereign will and good pleasure of God; not being annexed by virtue of any promise, to the due improvement of men's natural abilities, by virtue of common light received without it; which none ever did make, or can do so: and therefore in all ages the preaching of the gospel hath been granted unto persons and nations, as to the extent, or straitening of it, in great variety, according to the counsel of the will of God.

4. Although the gospel be the only outward means, of revealing Christ, and saving grace; and is, as such, abundantly sufficient thereunto; yet that men who are dead in trespasses, may be born again, quickened or regenerated; there is moreover necessary, an effectual, insuperable work of the Holy Spirit, upon the whole soul, for the producing in them a new spiritual life; without which no other means will effect their conversion unto God.