The Canons of Dort
The Canons of Dort RATIFIED IN THE NATIONAL SYNOD OF THE
REFORMED CHURCH Held at Dordrecht in the years 1618 and 1619 The Decision of the
Synod of Dort on the Five Main Points of Doctrine in Dispute in the Netherlands
is popularly known as the Canons of Dort (or the Five Articles Against the
Remonstrants). It consists of statements of doctrine adopted by the great Synod
of Dort which met in the city of Dordrecht in 1618–1619. Although this was a
national Synod of the Reformed Churches of the Netherlands, it had an
international character, since it was composed not only of sixty-two Dutch
delegates, but also of twenty-seven foreign delegates representing eight
countries.
The Synod of Dort was held in order to settle a serious
controversy in the Dutch churches initiated by the rise of Arminianism. Jacob
Arminius (1560–1609), a theological professor at Leiden University, departed
from the Reformed faith on a number of important points. After Arminius's death,
forty-three of his ministerial followers drafted and presented their heretical
views to the States General of the Netherlands on five of these points in the
Remonstrance of 1610. In this document and even more explicitly in later
writings, the Arminians, who came to be called “Remonstrants,” taught (1)
election based on foreseen faith, (2) the universal merits of Christ, (3) the
free will of man due to only partial depravity, (4) the resistibility of grace,
and (5) the possibility of a lapse from grace. They desired the Reformed
church's doctrinal standards to be revised and their own minority views to be
protected by the government. The Arminian-Calvinism conflict became so severe
that it led the Netherlands to the brink of civil war. Finally in 1617 the
States General voted four to three to call a national Synod to address
Arminianism.
The Synod held 154 formal sessions over a period of
seven months (November 1618 to May 1619). Thirteen Remonstrant theologians, led
by Simon Episcopius, used various tactics to delay the work of Synod and to
divide the delegates — tactics which proved to be unsuccessful. Under the
leadership of Johannes Bogerman, the Remonstrants were dismissed. The Synod then
developed the Canons which thoroughly rejected the Remonstrance of 1610 and
scripturally set forth the Reformed doctrine on these debated points, now
popularly called “the five points of Calvinism”: unconditional election, limited
atonement, total depravity, irresistible grace, and the perseverance of saints.
Though these points do not embrace the full scope of Calvinism and are better
regarded as Calvinism's five answers to the five errors of Arminianism, they
certainly lie at the heart of the Reformed faith, particularly Reformed
soteriology, for they flow out of the principle of absolute divine sovereignty.
They may be summarized as follows: (1) Unconditional election and faith are
sovereign gifts of God. (2) While the death of Christ is abundantly sufficient
to expiate the sins of the whole world, its saving efficacy is limited to the
elect. (3,4) All are so totally depraved and corrupted by sin that they cannot
effect any part of their salvation; in sovereign grace God irresistibly calls
and regenerates the elect to newness of life. (5) Those thus saved God
graciously preserves so that they persevere until the end, even though they may
be troubled by many infirmities as they seek to make their calling and election
sure. Simply stated, we may say that the subject matter of the Canons is:
sovereign grace conceived, sovereign grace merited, sovereign grace needed and
applied, and sovereign grace preserved.
Although in form the Canons have only four sections, we
speak properly of five points or heads of doctrine because the Canons were
structured to correspond to the five articles of the 1610 Remonstrance. The
third and fourth sections were purposely combined into one since the Dortian
divines considered them inseparable, and hence are designated as “Head of
Doctrine 3/4.”
The Canons have a special character because of their
original purpose as a judicial decision on the doctrinal points in dispute
during the Arminian controversy. The original preface called them a “judgment,
in which both the true view, agreeing with God's Word, concerning the aforesaid
five points of doctrine is explained, and the false view, disagreeing with God's
Word, is rejected.” The Canons also have a limited character in that they do not
cover the whole range of doctrine, but focus on the five points of doctrine in
dispute. Each of the main heads consists of a positive and a negative part, the
former being an exposition of the Reformed doctrine on the subject, the latter a
repudiation of corresponding Arminian errors (see shaded parts below). In all,
the Canons contain fifty-nine articles of exposition and thirty-four
repudiations of error.
The Canons form a remarkably scriptural and balanced
document on the specific doctrines expounded. They are unique in being the sole
Form of Unity composed by an ecclesiastical assembly and in representing a
consensus of all the Reformed churches of their day. Both Dutch and foreign
delegates without exception affixed their signatures to the Canons, whether of
supralapsarian or infralapsarian persuasion. A service of thanksgiving was held
upon the Canons' completion to acknowledge the Lord for preserving the doctrine
of sovereign grace among the Reformed churches.
FIRST HEAD OF
DOCTRINE Of DIVINE PREDESTINATION
Article 1
As all men have sinned in Adam, lie under the curse, and
are deserving of eternal death, God would have done no injustice by leaving them
all to perish, and delivering them over to condemnation on account of sin,
according to the words of the apostle, “that every mouth may be stopped, and all
the world may become guilty before God” (Rom. 3:19). And verse 23: “For all have
sinned, and come short of the glory of God.” And Romans 6:23: “For the wages of
sin is death.”
Article 2
But in this the love of God was manifested, that He sent
His only begotten Son into the world, that whosoever believeth on Him should not
perish, but have everlasting life. “In this was manifested the love of God
toward us, because that God sent His only begotten Son into the world, that we
might live through Him” (1 John 4:9). “For God so loved the world, that He gave
His only begotten Son, that whosoever believeth in Him should not perish, but
have everlasting life” (John 3:16).
Article 3
And that men may be brought to believe, God mercifully
sends the messengers of these most joyful tidings to whom He will and at what
time He pleaseth; by whose ministry men are called to repentance and faith in
Christ crucified. “How then shall they call on Him in whom they have not
believed? and how shall they believe in Him of whom they have not heard? and how
shall they hear without a preacher? And how shall they preach, except they be
sent?” (Rom. 10:14–15).
Article 4
The wrath of God abideth upon those who believe not this
gospel. But such as receive it, and embrace Jesus the Savior by a true and
living faith, are by Him delivered from the wrath of God and from destruction,
and have the gift of eternal life conferred upon them.
Article 5
The cause or guilt of this unbelief, as well as of all
other sins, is no wise in God, but in man himself; whereas faith in Jesus Christ
and salvation through Him is the free gift of God, as it is written: “For by
grace are ye saved through faith; and that not of yourselves: it is the gift of
God” (Eph. 2:8). “For unto you it is given in the behalf of Christ, not only to
believe on Him,” etc. (Phil. 1:29).
Article 6
That some receive the gift of faith from God and others
do not receive it proceeds from God's eternal decree, for “known unto God are
all His works from the beginning of the world” (Acts 15:18). “Who worketh all
things after the counsel of His own will” (Eph. 1:11). According to which
decree, He graciously softens the hearts of the elect, however obstinate, and
inclines them to believe, while He leaves the non-elect in His just judgment to
their own wickedness and obduracy. And herein is especially displayed the
profound, the merciful, and at the same time the righteous discrimination
between men, equally involved in ruin; or that decree of election and
reprobation revealed in the Word of God, which though men of perverse, impure
and unstable minds wrest to their own destruction, yet to holy and pious souls
affords unspeakable consolation.
Article 7
Election is the unchangeable purpose of God, whereby,
before the foundation of the world, He hath out of mere grace, according to the
sovereign good pleasure of His own will, chosen, from the whole human race,
which had fallen through their own fault from their primitive state of rectitude
into sin and destruction, a certain number of persons to redemption in Christ,
whom He from eternity appointed the Mediator and Head of the elect, and the
foundation of salvation. This elect number, though by nature neither better nor
more deserving than others, but with them involved in one common misery, God
hath decreed to give to Christ, to be saved by Him, and effectually to call and
draw them to His communion by His Word and Spirit, to bestow upon them true
faith, justification and sanctification; and having powerfully preserved them in
the fellowship of His Son, finally, to glorify them for the demonstration of His
mercy and for the praise of His glorious grace, as it is written: “According as
He hath chosen us in Him before the foundation of the world, that we should be
holy and without blame before Him in love: having predestinated us unto the
adoption of children by Jesus Christ to Himself, according to the good pleasure
of His will, to the praise of the glory of His grace, wherein He hath made us
accepted in the beloved” (Eph. 1:4–6). And elsewhere: “Whom He did predestinate,
them He also called: and whom He called, them He also justified: and whom He
justified them He also glorified” (Rom. 8:30).
Article 8
There are not various decrees of election, but one and
the same decree respecting all those who shall be saved, both under the Old and
New Testament; since the Scripture declares the good pleasure, purpose and
counsel of the divine will to be one, according to which He hath chosen us from
eternity, both to grace and glory, to salvation and the way of salvation, which
He hath ordained that we should walk therein.
Article 9
This election was not founded upon foreseen faith, and
the obedience of faith, holiness, or any other good quality or disposition in
man, as the prerequisite, cause or condition on which it depended; but men are
chosen to faith and to the obedience of faith, holiness, etc.; therefore
election is the fountain of every saving good, from which proceeds faith,
holiness, and the other gifts of salvation, and finally eternal life itself, as
its fruits and effects, according to that of the apostle: “He hath chosen us
[not because we were but] that we should be holy, and without blame, before Him
in love” (Eph. 1:4).
Article 10
The good pleasure of God is the sole cause of this
gracious election, which doth not consist herein, that out of all possible
qualities and actions of men God has chosen some as a condition of salvation;
but that He was pleased out of the common mass of sinners to adopt some certain
persons as a peculiar people to Himself, as it is written, “For the children
being not yet born, neither having done any good or evil,” etc., it was said
(namely to Rebecca): “The elder shall serve the younger. As it is written, Jacob
have I loved, but Esau have I hated” (Rom. 9:11-13). “And as many as were
ordained to eternal life believed” (Acts 13:48).
Article 11
And as God Himself is most wise, unchangeable,
omniscient and omnipotent, so the election made by Him can neither be
interrupted nor changed, recalled or annulled; neither can the elect be cast
away, nor their number diminished.
Article 12
The elect in due time, though in various degrees and in
different measures, attain the assurance of this their eternal and unchangeable
election, not by inquisitively prying into the secret and deep things of God,
but by observing in themselves, with a spiritual joy and holy pleasure, the
infallible fruits of election pointed out in the Word of God — such as a true
faith in Christ, filial fear, a godly sorrow for sin, a hungering and thirsting
after righteousness, etc.
Article 13
The sense and certainty of this election afford to the
children of God additional matter for daily humiliation before Him, for adoring
the depth of His mercies, for cleansing themselves, and rendering grateful
returns of ardent love to Him, who first manifested so great love towards them.
The consideration of this doctrine of election is so far from encouraging
remissness in the observance of the divine commands or from sinking men in
carnal security, that these, in the just judgment of God, are the usual effects
of rash presumption or of idle and wanton trifling with the grace of election in
those who refuse to walk in the ways of the elect.
Article 14
As the doctrine of divine election by the most wise
counsel of God was declared by the prophets, by Christ Himself, and by the
apostles, and is clearly revealed in the Scriptures, both of the Old and New
Testament, so it is still to be published in due time and place in the Church of
God, for which it was peculiarly designed, provided it be done with reverence,
in the spirit of discretion and piety, for the glory of God's most holy Name,
and for enlivening and comforting His people, without vainly attempting to
investigate the secret ways of the Most High. “For I have not shunned to declare
unto you all the counsel of God” (Acts 20:27); “O the depth of the riches both
of the wisdom and knowledge of God! how unsearchable are His judgments, and His
ways past finding out! For who hath known the mind of the Lord? or who hath been
His counsellor?” (Rom. 11:33–34); “For I say, through the grace given unto me,
to every man that is among you, not to think of himself more highly than he
ought to think; but to think soberly, according as God hath dealt to every man
the measure of faith” (Rom. 12:3); “Wherein God, willing more abundantly to shew
unto the heirs of promise the immutability of His counsel, confirmed it by an
oath: that by two immutable things, in which it was impossible for God to lie,
we might have a strong consolation, who have fled for refuge to lay hold upon
the hope set before us” (Heb. 6:17–18).
Article 15
What peculiarly tends to illustrate and recommend to us
the eternal and unmerited grace of election, is the express testimony of sacred
Scripture that not all, but some only are elected, while others are passed by in
the eternal decree; whom God, out of His sovereign, most just, irreprehensible
and unchangeable good pleasure, hath decreed to leave in the common misery into
which they have wilfully plunged themselves, and not to bestow upon them saving
faith and the grace of conversion; but permitting them in His just judgment to
follow their own ways, at last for the declaration of His justice, to condemn
and perish them forever, not only on account of their unbelief, but also for all
their other sins. And this is the decree of reprobation which by no means makes
God the author of sin (the very thought of which is blasphemy), but declares Him
to be an awful, irreprehensible, and righteous Judge and avenger thereof.
Article 16
Those who do not yet experience a lively faith in
Christ, an assured confidence of soul, peace of conscience, an earnest endeavor
after filial obedience, and glorying in God through Christ, efficaciously
wrought in them, and do nevertheless persist in the use of the means which God
hath appointed for working these graces in us, ought not to be alarmed at the
mention of reprobation, nor to rank themselves among the reprobate, but
diligently to persevere in the use of means, and with ardent desires devoutly
and humbly to wait for a season of richer grace. Much less cause have they to be
terrified by the doctrine of reprobation, who, though they seriously desire to
be turned to God, to please Him only, and to be delivered from the body of
death, cannot yet reach that measure of holiness and faith to which they aspire;
since a merciful God has promised that He will not quench the smoking flax nor
break the bruised reed. But this doctrine is justly terrible to those, who,
regardless of God and of the Savior Jesus Christ, have wholly given themselves
up to the cares of the world and the pleasures of the flesh, so long as they are
not seriously converted to God.
Article 17
Since we are to judge of the will of God from His Word
which testifies that the children of believers are holy, not by nature, but in
virtue of the covenant of grace, in which they, together with the parents, are
comprehended, godly parents have no reason to doubt of the election and
salvation of their children whom it pleaseth God to call out of this life in
their infancy.
Article 18
To those who murmur at the free grace of election and
just severity of reprobation, we answer with the apostle: “Nay but, O man, who
art thou that repliest against God?” (Rom. 9:20), and quote the language of our
Savior: “Is it not lawful for Me to do what I will with Mine own?” (Matt.
20:15). And therefore with holy adoration of these mysteries, we exclaim in the
words of the apostle: “O the depth of the riches both of the wisdom and
knowledge of God! how unsearchable are His judgments, and His ways past finding
out! For who hath known the mind of the Lord? or who hath been His counsellor?
Or who hath first given to Him, and it shall be recompensed unto him again? For
of Him, and through Him, and to Him, are all things: to whom be glory for ever.
Amen” (Rom. 11:33–36
The true doctrine concerning election and rejection
having been explained, the Synod rejects the errors of those who teach:
Rejection 1
That the will of God to save those who would believe and
would persevere in faith and in the obedience of faith, is the whole and entire
decree of election unto salvation, and that nothing else concerning this decree
has been revealed in God's Word. For these deceive the simple and plainly
contradict the Scriptures which declare that God will not only save those who
will believe, but that He has also from eternity chosen certain particular
persons to whom above others He in time will grant both faith in Christ and
perseverance, as it is written: “I have manifested Thy Name unto the men which
Thou gavest Me out of the world” (John 17:6). “And as many as were ordained to
eternal life believed” (Acts 13:48). And: “According as He hath chosen us in Him
before the foundation of the world, that we should be holy and without blame
before Him in love” (Eph. 1:4).
Rejection 2
That there are various kinds of election of God unto
eternal life: the one general and indefinite, the other particular and definite;
and that the latter in turn is either incomplete, revocable, nondecisive and
conditional, or complete, irrevocable, decisive and absolute. Likewise: that
there is one election unto faith and another unto salvation, so that election
can be unto justifying faith without being a decisive election unto salvation.
For this is a fancy of men’s minds, invented regardless of the Scriptures,
whereby the doctrine of election is corrupted, and this golden chain of our
salvation is broken: “Moreover whom He did predestinate, them He also called:
and whom He called, them He also justified: and whom He justified, them He also
glorified” (Rom. 8:30).
Rejection 3
That the good pleasure and purpose of God, of which
Scripture makes mention in the doctrine of election, does not consist in this,
that God chose certain persons rather than others, but in this, that He chose
out of all possible conditions (among which are also the works of the law), or
out of the whole order of things, the act of faith which from its very nature is
undeserving, as well as its incomplete obedience, as a condition of salvation,
and that He would graciously consider this in itself as a complete obedience and
count it worthy of the reward of eternal life. For by this injurious error the
pleasure of God and the merits of Christ are made of none effect, and men are
drawn away by useless questions from the truth of gracious justification and
from the simplicity of Scripture, and this declaration of the apostle is charged
as untrue: “Who hath saved us, and called us with an holy calling, not according
to our works, but according to His own purpose and grace, which was given us in
Christ Jesus before the world began” (2 Tim. 1:9).
Rejection 4
That in the election unto faith this condition is
beforehand demanded, namely, that man should use the light of nature aright, be
pious, humble, meek, and fit for eternal life, as if on these things election
were in any way dependent. For this savors of the teaching of Pelagius, and is
opposed to the doctrine of the apostle, when he writes: “Among whom also we all
had our conversation in times past in the lusts of our flesh, fulfilling the
desires of the flesh and of the mind; and were by nature the children of wrath,
even as others. But God, who is rich in mercy, for His great love wherewith He
loved us, even when we were dead in sins, hath quickened us together with
Christ, (by grace ye are saved;) and hath raised us up together, and made us sit
together in heavenly places in Christ Jesus: that in the ages to come He might
show the exceeding riches of His grace in His kindness toward us through Christ
Jesus. For by grace are ye saved through faith; and that not of yourselves: it
is the gift of God: not of works, lest any man should boast” (Eph. 2:3–9).
Rejection 5
That the incomplete and non-decisive election of
particular persons to salvation occurred because of a foreseen faith,
conversion, holiness, godliness, which either began or continued for some time;
but that the complete and decisive election occurred because of foreseen
perseverance unto the end in faith, conversion, holiness and godliness; and that
this is the gracious and evangelical worthiness for the sake of which he who is
chosen is more worthy than he who is not chosen; and that therefore faith, the
obedience of faith, holiness, godliness and perseverance are not fruits of the
unchangeable election unto glory, but are conditions, which, being required
beforehand, were foreseen as being met by those who will be fully elected, and
are causes without which the unchangeable election to glory does not occur. This
is repugnant to the entire Scripture which constantly inculcates this and
similar declarations: Election is not out of works, but of Him that calleth.
“That the purpose of God according to election might stand, not of works, but of
Him that calleth” (Rom. 9:11). “And as many as were ordained to eternal life
believed” (Acts 13:48). “He hath chosen us in Him before the foundation of the
world, that we should be holy” (Eph. 1:4). “Ye have not chosen Me, but I have
chosen you” (John 15:16). “But if it be of works, then is it no more grace”
(Rom. 11:6). “Herein is love, not that we loved God, but that He loved us, and
sent His Son” (1 John 4:10).
Rejection 6
That not every election unto salvation is unchangeable,
but that some of the elect, any decree of God notwithstanding, can yet perish
and do indeed perish. By which gross error they make God to be changeable, and
destroy the comfort which the godly obtain out of the firmness of their
election, and contradict the Holy Scripture which teaches that the elect cannot
be led astray: “Insomuch that, if it were possible, they shall deceive the very
elect” (Matt. 24:24); that Christ does not lose those whom the Father gave Him:
“And this is the Father's will which hath sent Me, that of all which He hath
given Me I should lose nothing” (John 6:39); and that God hath also glorified
those whom He foreordained, called and justified: “Moreover whom He did
predestinate, them He also called: and whom He called, them He also justified:
and whom He justified, them He also glorified” (Rom. 8:30).
Rejection 7
That there is in this life no fruit and no consciousness
of the unchangeable election to glory, nor any certainty, except that which
depends on a changeable and uncertain condition. For not only is it absurd to
speak of an uncertain certainty, but also contrary to the experience of the
saints, who by virtue of the consciousness of their election rejoice with the
apostle and praise this favor of God, Ephesians 1; who according to Christ's
admonition rejoice with His disciples that their names are written in heaven,
“but rather rejoice, because your names are written in heaven” (Luke 10:20); who
also place the consciousness of their election over against the fiery darts of
the devil, asking: “Who shall lay any thing to the charge of God's elect?” (Rom.
8:33).
Rejection 8
That God, simply by virtue of His righteous will, did
not decide either to leave anyone in the fall of Adam and in the common state of
sin and condemnation, or to pass anyone by in the communication of grace which
is necessary for faith and conversion. For this is firmly decreed: “Therefore
hath He mercy on whom He will have mercy, and whom He will He hardeneth” (Rom.
9:18). And also this: “It is given unto you to know the mysteries of the kingdom
of heaven, but to them it is not given” (Matt. 13:11). Likewise: “I thank Thee,
O Father, Lord of heaven and earth, because Thou hast hid these things from the
wise and prudent, and hast revealed them unto babes. Even so, Father: for so it
seemed good in Thy sight” (Matt. 11:25–26).
Rejection 9
That the reason why God sends the gospel to one people
rather than to another is not merely and solely the good pleasure of God, but
rather the fact that one people is better and worthier than another to whom the
gospel is not communicated. For this Moses denies, addressing the people of
Israel as follows: “Behold, the heaven and the heaven of heavens is the LORD'S
thy God, the earth also, with all that therein is. Only the LORD had a delight
in thy fathers to love them, and He chose their seed after them, even you above
all people, as it is this day” (Deut. 10:14–15). And Christ said: “Woe unto
thee, Chorazin! woe unto thee, Bethsaida! for if the mighty works, which were
done in you, had been done in Tyre and Sidon, they would have repented long ago
in sackcloth and ashes” (Matt. 11:21).
SECOND HEAD
OF DOCTRINE OF THE DEATH OF Christ AND THE REDEMPTION OF MEN THEREBY
Article 1
God is not only supremely merciful, but also supremely
just. And His justice requires (as He hath revealed Himself in His Word), that
our sins committed against His infinite majesty should be punished, not only
with temporal, but with eternal punishment, both in body and soul; which we
cannot escape unless satisfaction be made to the justice of God.
Article 2
Since therefore we are unable to make that satisfaction
in our own persons or to deliver ourselves from the wrath of God, He hath been
pleased in His infinite mercy to give His only begotten Son, for our surety, who
was made sin, and became a curse for us and in our stead, that He might make
satisfaction to divine justice on our behalf.
Article 3
The death of the Son of God is the only and most perfect
sacrifice and satisfaction for sin, and is of infinite worth and value,
abundantly sufficient to expiate the sins of the whole world.
Article 4
This death derives its infinite value and dignity from
these considerations because the person who submitted to it was not only really
man and perfectly holy, but also the only begotten Son of God, of the same
eternal and infinite essence with the Father and the Holy Spirit, which
qualifications were necessary to constitute Him a Savior for us; and because it
was attended with a sense of the wrath and curse of God due to us for sin.
Article 5
Moreover, the promise of the gospel is, that whosoever
believeth in Christ crucified, shall not perish, but have everlasting life. This
promise, together with the command to repent and believe, ought to be declared
and published to all nations, and to all persons promiscuously and without
distinction, to whom God out of His good pleasure sends the gospel.
Article 6
And whereas many who are called by the gospel do not
repent nor believe in Christ, but perish in unbelief, this is not owing to any
defect or insufficiency in the sacrifice offered by Christ upon the cross, but
is wholly to be imputed to themselves.
Article 7
But as many as truly believe, and are delivered and
saved from sin and destruction through the death of Christ, are indebted for
this benefit solely to the grace of God, given them in Christ from everlasting,
and not to any merit of their own.
Article 8
For this was the sovereign counsel, and most gracious
will and purpose of God the Father, that the quickening and saving efficacy of
the most precious death of His Son should extend to all the elect, for bestowing
upon them alone the gift of justifying faith, thereby to bring them infallibly
to salvation: that is, it was the will of God, that Christ by the blood of the
cross, whereby He confirmed the new covenant, should effectually redeem out of
every people, tribe, nation, and language, all those, and those only, who were
from eternity chosen to salvation and given to Him by the Father; that He should
confer upon them faith, which together with all the other saving gifts of the
Holy Spirit, He purchased for them by His death; should purge them from all sin,
both original and actual, whether committed before or after believing; and
having faithfully preserved them even to the end, should at last bring them free
from every spot and blemish to the enjoyment of glory in His own presence
forever.
Article 9
This purpose proceeding from everlasting love towards
the elect has from the beginning of the world to this day been powerfully
accomplished, and will henceforward still continue to be accomplished,
notwithstanding all the ineffectual opposition of the gates of hell, so that the
elect in due time may be gathered together into one, and that there never may be
wanting a church composed of believers, the foundation of which is laid in the
blood of Christ, which may steadfastly love and faithfully serve Him as their
Savior, who as a bridegroom for his bride, laid down His life for them upon the
cross, and which may celebrate His praises here and through all eternity.
The true doctrine (concerning redemption) having been
explained, the Synod rejects the errors of those who teach:
Rejection 1
That God the Father has ordained His Son to the death of
the cross without a certain and definite decree to save any, so that the
necessity, profitableness and worth of what Christ merited by His death might
have existed, and might remain in all its parts complete, perfect and intact,
even if the merited redemption had never in fact been applied to any person. For
this doctrine tends to the despising of the wisdom of the Father and of the
merits of Jesus Christ, and is contrary to Scripture. For thus saith our Savior:
“I lay down My life for the sheep, and I know them” (John 10:15, 27). And the
prophet Isaiah saith concerning the Savior: “When thou shalt make His soul an
offering for sin, He shall see His seed, He shall prolong his days, and the
pleasure of the LORD shall prosper in his hand” (Is. 53:10). Finally, this
contradicts the article of faith according to which we believe the catholic
Christian church.
Rejection 2
That it was not the purpose of the death of Christ that
He should confirm the new covenant of grace through His blood, but only that He
should acquire for the Father the mere right to establish with man such a
covenant as He might please, whether of grace or of works. For this is repugnant
to Scripture which teaches that Christ has become the Surety and Mediator of a
better, that is, the new covenant, and that a testament is of force where death
has occurred. “By so much was Jesus made a surety of a better testament” (Heb.
7:22); “And for this cause He is the Mediator of the new testament, that by
means of death, for the redemption of the transgressions that were under the
first testament, they which are called might receive the promise of eternal
inheritance”; “For a testament is of force after men are dead: otherwise it is
of no strength at all while the testator liveth” (Heb. 9:15, 17).
Rejection 3
That Christ by His satisfaction merited neither
salvation itself for anyone, nor faith, whereby this satisfaction of Christ unto
salvation is effectually appropriated; but that He merited for the Father only
the authority or the perfect will to deal again with man, and to prescribe new
conditions as He might desire, obedience to which, however, depended on the free
will of man, so that it therefore might have come to pass that either none or
all should fulfill these conditions. For these adjudge too contemptuously of the
death of Christ, do in no wise acknowledge the most important fruit or benefit
thereby gained, and bring again out of hell the Pelagian error.
Rejection 4
That the new covenant of grace, which God the Father,
through the mediation of the death of Christ, made with man, does not herein
consist that we by faith, inasmuch as it accepts the merits of Christ, are
justified before God and saved, but in the fact that God having revoked the
demand of perfect obedience of faith, regards faith itself and the obedience of
faith, although imperfect, as the perfect obedience of the law, and does esteem
it worthy of the reward of eternal life through grace. For these contradict the
Scriptures: “Being justified freely by His grace through the redemption that is
in Christ Jesus: whom God hath set forth to be a propitiation through faith in
His blood” (Rom. 3:24–25). And these proclaim, as did the wicked Socinus, a new
and strange justification of man before God against the consensus of the whole
church.
Rejection 5
That all men have been accepted unto the state of
reconciliation and unto the grace of the covenant, so that no one is worthy of
condemnation on account of original sin, and that no one shall be condemned
because of it, but that all are free from the guilt of original sin. For this
opinion is repugnant to Scripture which teaches that we are by nature children
of wrath (Eph. 2:3).
Rejection 6
The use of the difference between meriting and
appropriating, to the end that they may instill into the minds of the imprudent
and inexperienced this teaching that God, as far as He is concerned, has been
minded of applying to all equally the benefits gained by the death of Christ;
but that, while some obtain the pardon of sin and eternal life, and others do
not, this difference depends on their own free will, which joins itself to the
grace that is offered without exception, and that it is not dependent on the
special gift of mercy, which powerfully works in them, that they rather than
others should appropriate unto themselves this grace. For these, while they
feign that they present this distinction in a sound sense, seek to instill into
the people the destructive poison of the Pelagian errors.
Rejection 7
That Christ neither could die, needed to die, nor did
die for those whom God loved in the highest degree and elected to eternal life,
and did not die for these, since these do not need the death of Christ. For they
contradict the apostle, who declares: “the Son of God, who loved me, and gave
Himself for me” (Gal. 2:20). Likewise: “Who shall lay any thing to the charge of
God's elect? It is God that justifieth. Who is he that condemneth? It is Christ
that died” (Rom. 8:33–34), namely, for them; and the Savior who says: “I lay
down My life for the sheep” (John 10:15). And: “This is My commandment, That ye
love one another, as I have loved you. Greater love hath no man than this, that
a man lay down his life for his friends” (John 15:12–13).
THIRD AND
FOURTH HEADS OF DOCTRINE OF THE CORRUPTION OF MAN, HIS CONVERSION TO GOD, AND
THE MANNER THEREOF
Article 1
Man was originally formed after the image of God. His
understanding was adorned with a true and saving knowledge of his Creator and of
spiritual things; his heart and will were upright; all his affections pure; and
the whole man was holy; but revolting from God by the instigation of the devil,
and abusing the freedom of his own will, he forfeited these excellent gifts; and
on the contrary entailed on himself blindness of mind, horrible darkness, vanity
and perverseness of judgment, became wicked, rebellious, and obdurate in heart
and will, and impure in his affections.
Article 2
Man after the fall begat children in his own likeness. A
corrupt stock produced a corrupt offspring. Hence all the posterity of Adam,
Christ only excepted, have derived corruption from their original parent, not by
imitation, as the Pelagians of old asserted, but by the propagation of a vicious
nature.
Article 3
Therefore all men are conceived in sin, and by nature
children of wrath, incapable of saving good, prone to evil, dead in sin, and in
bondage thereto, and without the regenerating grace of the Holy Spirit, they are
neither able nor willing to return to God, to reform the depravity of their
nature, or to dispose themselves to reformation.
Article 4
There remain, however, in man since the fall, the
glimmerings of natural light, whereby he retains some knowledge of God, of
natural things, and of the differences between good and evil, and discovers some
regard for virtue, good order in society, and for maintaining an orderly
external deportment. But so far is this light of nature from being sufficient to
bring him to a saving knowledge of God and to true conversion, that he is
incapable of using it aright even in things natural and civil. Nay, further,
this light, such as it is, man in various ways renders wholly polluted and holds
it in unrighteousness, by doing which he becomes inexcusable before God.
Article 5
In the same light are we to consider the law of the
decalogue, delivered by God to His peculiar people the Jews by the hands of
Moses. For though it discovers the greatness of sin, and more and more convinces
man thereof, yet as it neither points out a remedy nor imparts strength to
extricate him from misery, and thus being weak through the flesh leaves the
transgressor under the curse, man cannot by this law obtain saving grace.
Article 6
What therefore neither the light of nature, nor the law
could do, that God performs by the operation of the Holy Spirit through the Word
or ministry of reconciliation, which is the glad tidings concerning the Messiah,
by means whereof it hath pleased God to save such as believe, as well under the
Old, as under the New Testament.
Article 7
This mystery of His will God discovered to but a small
number under the Old Testament; under the New (the distinction between various
peoples having been removed), He reveals Himself to many without any distinction
of people. The cause of this dispensation is not to be ascribed to the superior
worth of one nation above another, nor to their making a better use of the light
of nature, but results wholly from the sovereign good pleasure and unmerited
love of God. Hence they, to whom so great and so gracious a blessing is
communicated above their desert, or rather notwithstanding their demerits, are
bound to acknowledge it with humble and grateful hearts, and with the apostle to
adore, not curiously to pry into the severity and justice of God's judgments
displayed to others, to whom this grace is not given.
Article 8
As many as are called by the gospel are unfeignedly
called. For God hath most earnestly and truly declared in His Word what will be
acceptable to Him; namely, that all who are called, should comply with the
invitation. He, moreover, seriously promises eternal life and rest to as many as
shall come to Him and believe on Him.
Article 9
It is not the fault of the gospel nor of Christ, offered
therein, nor of God, who calls men by the gospel and confers upon them various
gifts, that those who are called by the ministry of the Word refuse to come and
be converted. The fault lies in themselves, some of whom when called, regardless
of their danger, reject the word of life; others, though they receive it, suffer
it not to make a lasting impression on their heart; therefore, their joy,
arising only from a temporary faith, soon vanishes and they fall away; while
others choke the seed of the Word by perplexing cares and the pleasures of this
world, and produce no fruit. This our Savior teaches in the parable of the sower
(Matt. 13).
Article 10
But that others who are called by the gospel obey the
call and are converted is not to be ascribed to the proper exercise of free
will, whereby one distinguishes himself above others, equally furnished with
grace sufficient for faith and conversions as the proud heresy of Pelagius
maintains; but it must be wholly ascribed to God, who as He has chosen His own
from eternity in Christ, so He confers upon them faith and repentance, rescues
them from the power of darkness, and translates them into the kingdom of His own
Son, that they may show forth the praises of Him who hath called them out of
darkness into His marvelous light; and may glory not in themselves, but in the
Lord according to the testimony of the apostles in various places.
Article 11
But when God accomplishes His good pleasure in the elect
or works in them true conversion, He not only causes the gospel to be externally
preached to them and powerfully illuminates their mind by His Holy Spirit, that
they may rightly understand and discern the things of the Spirit of God; but by
the efficacy of the same regenerating Spirit, pervades the inmost recesses of
the man; He opens the closed, and softens the hardened heart, and circumcises
that which was uncircumcised, infuses new qualities into the will, which though
heretofore dead, He quickens; from being evil, disobedient, and refractory, He
renders it good, obedient, and pliable; actuates and strengthens it, that like a
good tree, it may bring forth the fruits of good actions.
Article 12
And this is the regeneration so highly celebrated in
Scripture and denominated a new creation: a resurrection from the dead, a making
alive, which God works in us without our aid. But this is in no wise effected
merely by the external preaching of the gospel, by moral suasion, or such a mode
of operation, that after God has performed His part, it still remains in the
power of man to be regenerated or not, to be converted or to continue
unconverted; but it is evidently a supernatural work, most powerful, and at the
same time most delightful, astonishing, mysterious, and ineffable; not inferior
in efficacy to creation or the resurrection from the dead, as the Scripture
inspired by the author of this work declares; so that all in whose heart God
works in this marvelous manner are certainly, infallibly, and effectually
regenerated, and do actually believe. Whereupon the will thus renewed is not
only actuated and influenced by God, but in consequence of this influence,
becomes itself active. Wherefore also, man is himself rightly said to believe
and repent, by virtue of that grace received.
Article 13
The manner of this operation cannot be fully
comprehended by believers in this life. Notwithstanding which, they rest
satisfied with knowing and experiencing that by this grace of God they are
enabled to believe with the heart, and love their Savior.
Article 14
Faith is therefore to be considered as the gift of God,
not on account of its being offered by God to man, to be accepted or rejected at
his pleasure; but because it is in reality conferred, breathed, and infused into
him; or even because God bestows the power or ability to believe, and then
expects that man should by the exercise of his own free will, consent to the
terms of salvation and actually believe in Christ; but because He who works in
man both to will and to do, and indeed all things in all, produces both the will
to believe and the act of believing also.
Article 15
God is under no obligation to confer this grace upon
any; for how can He be indebted to man, who had no previous gifts to bestow, as
a foundation for such recompense? Nay, who has nothing of his own but sin and
falsehood? He therefore who becomes the subject of this grace, owes eternal
gratitude to God, and gives Him thanks forever. Whoever is not made partaker
thereof, is either altogether regardless of these spiritual gifts and satisfied
with his own condition, or is in no apprehension of danger and vainly boasts the
possession of that which he has not. With respect to those who make an external
profession of faith and live regular lives, we are bound, after the example of
the apostle, to judge and speak of them in the most favorable manner. For the
secret recesses of the heart are unknown to us. And as to others, who have not
yet been called, it is our duty to pray for them to God, who calls the things
that are not, as if they were. But we are in no wise to conduct ourselves
towards them with haughtiness, as if we had made ourselves to differ.
Article 16
But as man by the fall did not cease to be a creature
endowed with understanding and will, nor did sin which pervaded the whole race
of mankind deprive him of the human nature, but brought upon him depravity and
spiritual death; so also this grace of regeneration does not treat men as
senseless stocks and blocks, nor takes away their will and its properties,
neither does violence thereto; but spiritually quickens, heals, corrects, and at
the same time sweetly and powerfully bends it; that where carnal rebellion and
resistance formerly prevailed, a ready and sincere spiritual obedience begins to
reign, in which the true and spiritual restoration and freedom of our will
consist. Wherefore unless the admirable Author of every good work wrought in us,
man could have no hope of recovering from his fall by his own free will, by the
abuse of which, in a state of innocence, he plunged himself into ruin.
Article 17
As the almighty operation of God, whereby He prolongs
and supports this our natural life, does not exclude, but requires the use of
means, by which God of His infinite mercy and goodness hath chosen to exert His
influence, so also the beforementioned supernatural operation of God, by which
we are regenerated, in no wise excludes or subverts the use of the gospel, which
the most wise God has ordained to be the seed of regeneration and food of the
soul. Wherefore, as the apostles, and teachers who succeeded them, piously
instructed the people concerning this grace of God, to His glory, and the
abasement of all pride, and in the meantime, however, neglected not to keep them
by the sacred precepts of the gospel in the exercise of the Word, sacraments and
discipline; so even to this day, be it far from either instructors or instructed
to presume to tempt God in the church by separating what He of His good pleasure
hath most intimately joined together. For grace is conferred by means of
admonitions; and the more readily we perform our duty, the more eminent usually
is this blessing of God working in us, and the more directly is His work
advanced; to whom alone all the glory both of means, and of their saving fruit
and efficacy is forever due. Amen.
The true doctrine (concerning corruption and conversion)
having been explained, the Synod rejects the errors of those who teach:
Rejection 1
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: “Wherefore,
as by one man sin entered into the world, and death by sin; and so death passed
upon all men, for that all have sinned” (Rom. 5:12). And: “The judgment was by
one to condemnation” (Rom. 5:16). And: “The wages of sin is death” (Rom. 6:23).
Rejection 2
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, could not have been
separated therefrom in the fall. For such is contrary to the description of the
image of God which the apostle gives in Ephesians 4:24, where he declares that
it consists in righteousness and holiness, which undoubtedly belong to the will.
Rejection 3
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 deceitful above all things, and desperately wicked”
(Jer. 17:9); and of the apostle: “Among whom (sons of disobedience) also we all
had our conversation in times past in the lusts of our flesh, fulfilling the
desires of the flesh and of the mind” (Eph. 2:3).
Rejection 4
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 are contrary to
the express testimony of Scripture. “Who were dead in trespasses and sins”;
“Even when we were dead in sins” (Eph. 2:1, 5); and: “every imagination of the
thoughts of his heart was only evil continually” (Gen. 6:5); “for the
imagination of man's heart is evil from his youth” (Gen. 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. “Create in me a clean heart, O God; and renew a
right spirit within me”; “Then shalt Thou be pleased with the sacrifices of
righteousness, with burnt offering and whole burnt offering: then shall they
offer bullocks upon Thine altar” (Ps. 51:10, 19); “Blessed are they which do
hunger and thirst after righteousness: for they shall be filled” (Matt. 5:6).
Rejection 5
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,
namely, 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 the experience of all ages and the Scriptures do both testify that this is
untrue. “He sheweth His word unto Jacob, His statutes and His judgments unto
Israel. He hath not dealt so with any nation: and as for His judgments, they
have not known them” (Ps. 147:19, 20). “Who in times past suffered all nations
to walk in their own ways” (Acts 14:16). And: “Now when they (Paul and his
companions) had gone throughout Phrygia and the region of Galatia, and were
forbidden of the Holy Ghost to preach the word in Asia, after they were come to
Mysia, they assayed to go into Bithynia: but the Spirit suffered them not” (Acts
16:6, 7).
Rejection 6
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 in their inward parts, and write it
in their hearts” (Jer. 31:33). And: “I will pour water upon him that is thirsty,
and floods upon the dry ground: I will pour My Spirit upon thy seed” (Is. 44:3).
And: “the love of God is shed abroad in our hearts by the Holy Ghost which is
given unto us” (Rom. 5:5). This is also repugnant to the continuous practice of
the Church, which prays by the mouth of the prophet thus: “turn Thou me, and I
shall be turned” (Jer. 31:18).
Rejection 7
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 promises only temporal goods. 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: “A new heart also will I give
you, and a new spirit will I put within you: and I will take away the stony
heart out of your flesh, and I will give you an heart of flesh” (Ezek. 36:26).
Rejection 8
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 the Almighty God to the will of man, which is
contrary to the apostles, who teach: “who believe, according to the working of
His mighty power” (Eph. 1:19). And: “That our God would...fulfil all the good
pleasure of His goodness, and the work of faith with power” (2 Thess. 1:11).
And: “According as His divine power hath given unto us all things that pertain
unto life and godliness” (2 Pet. 1:3).
Rejection 9
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 is not of him that
willeth, nor of him that runneth, but of God that sheweth mercy” (Rom. 9:16).
Likewise: “For who maketh thee to differ from another? and what hast thou that
thou didst not receive?” (1 Cor. 4:7). And: “For it is God which worketh in you
both to will and to do of His good pleasure” (Phil. 2:13).
FIFTH HEAD OF
DOCTRINE OF THE PERSEVERANCE OF THE SAINTS
Article 1
Whom God calls, according to His purpose, to the
communion of His Son, our Lord Jesus Christ, and regenerates by the Holy Spirit,
He delivers also from the dominion and slavery of sin in this life; though not
altogether from the body of sin and from the infirmities of the flesh, so long
as they continue in this world.
Article 2
Hence spring daily sins of infirmity, and hence spots
adhere to the best works of the saints, which furnish them with constant matter
for humiliation before God, and flying for refuge to Christ crucified; for
mortifying the flesh more and more by the spirit of prayer, and by holy
exercises of piety; and for pressing forward to the goal of perfection, till
being at length delivered from this body of death, they are brought to reign
with the Lamb of God in heaven.
Article 3
By reason of these remains of indwelling sin, and the
temptations of sin and of the world, those who are converted could not persevere
in a state of grace if left to their own strength. But God is faithful, who
having conferred grace, mercifully confirms and powerfully preserves them
therein, even to the end.
Article 4
Although the weakness of the flesh cannot prevail
against the power of God, who confirms and preserves true believers in a state
of grace, yet converts are not always so influenced and actuated by the Spirit
of God, as not in some particular instances sinfully to deviate from the
guidance of divine grace, so as to be seduced by, and comply with the lusts of
the flesh; they must, therefore, be constant in watching and prayer that they be
not led into temptation. When these are neglected, they are not only liable to
be drawn into great and heinous sins by Satan, the world and the flesh, but
sometimes by the righteous permission of God actually fall into these evils.
This the lamentable fall of David, Peter, and other saints described in Holy
Scripture demonstrates.
Article 5
By such enormous sins, however, they very highly offend
God, incur a deadly guilt, grieve the Holy Spirit, interrupt the exercise of
faith, very grievously wound their consciences, and sometimes lose the sense of
God's favor for a time, until on their returning into the right way of serious
repentance, the light of God's fatherly countenance again shines upon them.
Article 6
But God, who is rich in mercy, according to His
unchangeable purpose of election, does not wholly withdraw the Holy Spirit from
His own people, even in their melancholy falls; nor suffers them to proceed so
far as to lose the grace of adoption, and forfeit the state of justification, or
to commit the sin unto death; nor does He permit them to be totally deserted,
and to plunge themselves into everlasting destruction.
Article 7
For in the first place, in these falls He preserves in
them the incorruptible seed of regeneration from perishing or being totally
lost; and again, by His Word and Spirit, certainly and effectually renews them
to repentance, to a sincere and godly sorrow for their sins, that they may seek
and obtain remission in the blood of the Mediator, may again experience the
favor of a reconciled God, through faith adore His mercies, and henceforward
more diligently work out their own salvation with fear and trembling.
Article 8
Thus, it is not in consequence of their own merits or
strength, but of God's free mercy, that they do not totally fall from faith and
grace, nor continue and perish finally in their backslidings; which, with
respect to themselves, is not only possible, but would undoubtedly happen; but
with respect to God, it is utterly impossible, since His counsel cannot be
changed nor His promise fail, neither can the call according to His purpose be
revoked, nor the merit, intercession and preservation of Christ be rendered
ineffectual, nor the sealing of the Holy Spirit be frustrated or obliterated.
Article 9
Of this preservation of the elect to salvation and of
their perseverance in the faith, true believers for themselves may and do obtain
assurance according to the measure of their faith, whereby they arrive at the
certain persuasion that they ever will continue true and living members of the
church; and that they experience forgiveness of sins, and will at last inherit
eternal life.
Article 10
This assurance, however, is not produced by any peculiar
revelation contrary to, or independent of the Word of God; but springs from
faith in God's promises, which He has most abundantly revealed in His Word for
our comfort; from the testimony of the Holy Spirit witnessing with our spirit
that we are children and heirs of God (Rom. 8:16); and lastly, from a serious
and holy desire to preserve a good conscience and to perform good works. And if
the elect of God were deprived of this solid comfort that they shall finally
obtain the victory and of this infallible pledge or earnest of eternal glory,
they would be of all men the most miserable.
Article 11
The Scripture moreover testifies that believers in this
life have to struggle with various carnal doubts and that under grievous
temptations they are not always sensible of this full assurance of faith and
certainty of persevering. But God, who is the Father of all consolation, does
not suffer them to be tempted above that they are able, but will with the
temptation also make a way to escape that they may be able to bear it (1 Cor.
10:13), and by the Holy Spirit again inspires them with the comfortable
assurance of persevering.
Article 12
This certainty of perseverance, however, is so far from
exciting in believers a spirit of pride or of rendering them carnally secure,
that on the contrary, it is the real source of humility, filial reverence, true
piety, patience in every tribulation, fervent prayers, constancy in suffering,
and in confessing the truth, and of solid rejoicing in God; so that the
consideration of this benefit should serve as an incentive to the serious and
constant practice of gratitude and good works, as appears from the testimonies
of Scripture and the examples of the saints.
Article 13
Neither does renewed confidence of persevering produce
licentiousness or a disregard to piety in those who are recovering from
backsliding; but it renders them much more careful and solicitous to continue in
the ways of the Lord, which He hath ordained, that they who walk therein may
maintain an assurance of persevering, lest by abusing His fatherly kindness, God
should turn away His gracious countenance from them, to behold which is to the
godly dearer than life, the withdrawing whereof is more bitter than death, and
they in consequence hereof should fall into more grievous torments of
conscience.
Article 14
And as it hath pleased God, by the preaching of the
gospel, to begin this work of grace in us, so He preserves, continues, and
perfects it by the hearing and reading of His Word, by meditation thereon, and
by the exhortations, threatenings, and promises thereof, as well as by the use
of the sacraments.
Article 15
The carnal mind is unable to comprehend this doctrine of
the perseverance of the saints and the certainty thereof, which God hath most
abundantly revealed in His Word, for the glory of His Name, and the consolation
of pious souls, and which He impresses upon the hearts of the faithful. Satan
abhors it; the world ridicules it; the ignorant and hypocrite abuse, and
heretics oppose it; but the spouse of Christ hath always most tenderly loved and
constantly defended it as an inestimable treasure; and God, against whom neither
counsel nor strength can prevail, will dispose her to continue this conduct to
the end. Now, to this one God, Father, Son, and Holy Spirit, be honor and glory
forever. Amen.
The true doctrine (concerning perseverance) having been
explained, the Synod rejects the errors of those who teach:
Rejection 1
That the perseverance of the true believers is not a
fruit of election or a gift of God gained by the death of Christ, but a
condition of the new covenant, which (as they declare) man before his decisive
election and justification must fulfill through his free will. For the Holy
Scripture testifies that this follows out of election, and is given the elect in
virtue of the death, the resurrection and intercession of Christ: “but the
election hath obtained it, and the rest were blinded” (Rom. 11:7). Likewise: “He
that spared not His own Son, but delivered Him up for us all, how shall He not
with Him also freely give us all things? Who shall lay any thing to the charge
of God's elect? It is God that justifieth. Who is he that condemneth? It is
Christ that died, yea rather, that is risen again, who is even at the right hand
of God, who also maketh intercession for us. Who shall separate us from the love
of Christ?” (Rom. 8:32–35).
Rejection 2
That God does indeed provide the believer with
sufficient powers to persevere and is ever ready to preserve these in him, if he
will do his duty; but that though all things which are necessary to persevere in
faith and which God will use to preserve faith are made use of, it even then
ever depends on the pleasure of the will whether it will persevere or not. For
this idea contains an outspoken Pelagianism, and while it would make men free,
it makes them robbers of God's honor, contrary to the prevailing agreement of
the evangelical doctrine, which takes from man all cause of boasting and
ascribes all the praise for this favor to the grace of God alone; and contrary
to the apostle, who declares that it is God “Who shall also confirm you unto the
end, that ye may be blameless in the day of our Lord Jesus Christ” (1 Cor. 1:8).
Rejection 3
That the true believers and regenerate not only can fall
from justifying faith and likewise from grace and salvation wholly and to the
end, but indeed often do fall from this and are lost forever. For this
conception makes powerless the grace, justification, regeneration, and continued
keeping by Christ, contrary to the expressed words of the apostle Paul: “That,
while we were yet sinners, Christ died for us. Much more then, being now
justified by His blood, we shall be saved from wrath through Him” (Rom. 5:8, 9).
And contrary to the apostle John: “Whosoever is born of God doth not commit sin;
for His seed remaineth in him: and he cannot sin, because he is born of God” (1
John 3:9). And also contrary to the words of Jesus Christ: “I give unto them
eternal life; and they shall never perish, neither shall any man pluck them out
of My hand. My Father, which gave them Me, is greater than all; and no man is
able to pluck them out of My Father's hand” (John 10:28, 29).
Rejection 4
That true believers and regenerate can sin the sin unto
death or against the Holy Spirit. Since the same apostle John, after having
spoken in the fifth chapter of his first epistle, verses 16 and 17, of those who
sin unto death and having forbidden to pray for them, immediately adds to this
in verse 18: “We know that whosoever is born of God sinneth not (meaning a sin
of that character); but he that is begotten of God keepeth himself, and that
wicked one toucheth him not” (1 John 5:18).
Rejection 5
That without a special revelation we can have no
certainty of future perseverance in this life. For by this doctrine the sure
comfort of the true believers is taken away in this life and the doubts of the
papist are again introduced into the church, while the Holy Scriptures
constantly deduce this assurance, not from a special and extraordinary
revelation, but from the marks proper to the children of God and from the
constant promises of God. So especially the apostle Paul: “Nor any other
creature, shall be able to separate us from the love of God, which is in Christ
Jesus our Lord” (Rom. 8:39). And John declares: “And he that keepeth His
commandments dwelleth in Him, and He in him. And hereby we know that He abideth
in us, by the Spirit which He hath given us” (1 John 3:24).
Rejection 6
That the doctrine of the certainty of perseverance and
of salvation from its own character and nature is a cause of indolence and is
injurious to godliness, good morals, prayers and other holy exercises, but that
on the contrary it is praiseworthy to doubt. For these show that they do not
know the power of divine grace and the working of the indwelling Holy Spirit.
And they contradict the apostle John, who teaches the opposite with express
words in his first epistle: “Beloved, now are we the sons of God, and it doth
not yet appear what we shall be: but we know that, when He shall appear, we
shall be like Him; for we shall see Him as He is. And every man that hath this
hope in Him purifieth himself, even as He is pure” (1 John 3:2–3). Furthermore,
these are contradicted by the example of the saints, both of the Old and the New
Testament, who though they were assured of their perseverance and salvation,
were nevertheless constant in prayers and other exercises of godliness.
Rejection 7
That the faith of those who believe for a time does not
differ from justifying and saving faith except only in duration. For Christ
Himself, in Matthew 13:20, Luke 8:13, and in other places, evidently notes,
besides this duration, a threefold difference between those who believe only for
a time and true believers, when He declares that the former receive the seed in
stony ground, but the latter in the good ground or heart; that the former are
without root, but the latter have a firm root; that the former are without
fruit, but that the latter bring forth their fruit in various measure with
constancy and steadfastness.
Rejection 8
That it is not absurd that one having lost his first
regeneration, is again and even often born anew. For these deny by this doctrine
the incorruptibleness of the seed of God, whereby we are born again, contrary to
the testimony of the apostle Peter: “Being born again, not of corruptible seed,
but of incorruptible” (1 Peter 1:23).
Rejection 9
That Christ has in no place prayed that believers should
infallibly continue in faith. For they contradict Christ Himself, who says: “I
have prayed for thee (Simon), that thy faith fail not” (Luke 22:32); and the
evangelist John, who declares that Christ has not prayed for the apostles only,
but also for those who through their word would believe: “Holy Father, keep
through Thine own name those whom Thou hast given Me,” and: “I pray not that
Thou shouldest take them out of the world, but that Thou shouldest keep them
from the evil”; “Neither pray I for these alone, but for them also which shall
believe on Me through their word” (John 17:11, 15, 20).
Conclusion
And this is the perspicuous, simple, and ingenuous
declaration of the orthodox doctrine respecting the five articles which have
been controverted in the Belgic churches, and the rejection of the errors with
which they have for some time been troubled. This doctrine the Synod judges to
be drawn from the Word of God and to be agreeable to the confessions of the
Reformed churches. Whence it clearly appears that some whom such conduct by no
means became, have violated all truth, equity, and charity, in wishing to
persuade the public:
“That the doctrine
of the Reformed churches concerning predestination, and the points annexed to
it, by its own genius and necessary tendency, leads off the minds of men from
all piety and religion; that it is an opiate administered by the flesh and the
devil, and the stronghold of Satan, where he lies in wait for all; and from
which he wounds multitudes, and mortally strikes through many with the darts
both of despair and security; that it makes God the author of sin, unjust,
tyrannical, hypocritical; that it is nothing more than interpolated Stoicism,
Manicheism, Libertinism, Turcism; that it renders men carnally secure, since
they are persuaded by it that nothing can hinder the salvation of the elect, let
them live as they please; and therefore, that they may safely perpetrate every
species of the most atrocious crimes; and that if the reprobate should even
perform truly all the works of the saints, their obedience would not in the
least contribute to their salvation; that the same doctrine teaches that God, by
a mere arbitrary act of His will, without the least respect or view to any sin,
has predestinated the greatest part of the world to eternal damnation; and has
created them for this very purpose; that in the same manner in which the
election is the fountain and the cause of faith and good works, reprobation is
the cause of unbelief and impiety; that many children of the faithful are torn
guiltless from their mothers' breasts and tyrannically plunged into hell; so
that neither baptism nor the prayers of the Church at their baptism, can at all
profit by them”; and many other things of the same kind which the
Reformed Churches not only do not acknowledge, but even detest with their whole
soul. Wherefore, this Synod of Dort, in the name of the Lord, conjures as many
as piously call upon the name of our Savior Jesus Christ, to judge of the faith
of the Reformed Churches not from the calumnies, which on every side are heaped
upon it; nor from the private expressions of a few among ancient and modern
teachers, often dishonestly quoted or corrupted and wrested to a meaning quite
foreign to their intention; but from the public confessions of the Churches
themselves and from the declaration of the orthodox doctrine, confirmed by the
unanimous consent of all and each of the members of the whole Synod. Moreover,
the Synod warns calumniators themselves to consider the terrible judgment of God
which awaits them for bearing false witness against the confessions of so many
churches, for distressing the consciences of the weak, and for laboring to
render suspect the society of the truly faithful. Finally, this Synod exhorts
all their brethren in the gospel of Christ to conduct themselves piously and
religiously in handling this doctrine, both in the universities and churches; to
direct it, as well in discourse as in writing, to the glory of the divine Name,
to holiness of life, and to the consolation of afflicted souls; to regulate, by
the Scripture, according to the analogy of faith, not only their sentiments, but
also their language; and to abstain from all those phrases which exceed the
limits necessary to be observed in ascertaining the genuine sense of the holy
Scriptures, and may furnish insolent sophists with a just pretext for violently
assailing or even vilifying the doctrine of the Reformed churches.
May Jesus Christ, the Son of God, who, seated at the
Father's right hand, gives gifts to men, sanctify us in the truth, bring to the
truth those who err, shut the mouths of the calumniators of sound doctrine, and
endue the faithful minister of His Word with the spirit of wisdom and
discretion, that all their discourses may tend to the glory of God and the
edification of those who hear them. Amen.
That this is our faith and decision we certify by
subscribing our names.
Here follow the names, not only of President, Assistant
President, and Secretaries of the Synod, and of the Professors of Theology in
the Dutch Churches, but of all the Members who were deputed to the Synod as the
Representatives of their respective Churches, that is, of the Delegates from
Great Britain, the Electoral Palatinate, Hessia, Switzerland, Wetteraw, The
Republic and Church of Geneva, The Republic and Church of Bremen, The Republic
and Church of Emden, The Duchy of Gelderland and of Zutphen, South Holland,
North Holland, Zeeland, The Province of Utrecht, Friesland, Transylvania, The
State of Groningen and Omland, Drent, The French Churches