and proceed to the regeneration in the sacrament of baptism, are in us not by the gift of grace, that is, by the inspiration of the Holy Ghost, who directs our will from unbelief to belief, from godlessness to godliness, but takes place naturally,—such a one proves himself to be an opponent of the apostolic dogmas (Rule V.).” (p. 267.)
The meaning of the decree is that the believers must acknowledge that the change from godlessness to godliness cannot take place naturally, but is only the result of grace, that is, of some unnatural, external action. But if our will is completely directed by the Holy Ghost, then what free will has the Theology just been speaking about when it said that God wants all men to be saved, but that he foresaw that some would make good. use of their free will, while others would not? If he wants to save and everything depends on him, why does he not save?
“188. Being necessary for the very conversion of man to Christianity, for his faith, and for the beginning of faith, divine grace remains necessary for man even after his conversion, so that he may fulfil the evangelical law for a worthy life according to Christ.” (p. 271.)
Proofs from Holy Scripture conclude with this:
“Although man may be inclined toward good before his regeneration, and choose and do moral good, nevertheless, in order that he may be able after his regeneration to do spiritual good (for the works of faith, being the cause of salvation and being performed by supernatural grace, are generally called spiritual), it is necessary for grace to premonish and guide, so that he cannot by himself do works that are worthy of a life according to Christ, but can only wish or not wish to act in accordance with grace.” (p. 274.)
The meaning of this discussion is still more definite, and its expression is much bolder. Here it says distinctly
