The Canons of Dordt
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, Romans 3:19, "that every mouth may
be stopped, and all the world may become guilty before God." 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. I John 4:9; 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. Romans 10:14, 15: "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?"
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: "By grace
ye are saved through faith, and that not of yourselves, it is the gift of
God," Ephesians 2:8. "And unto you it is given in the behalf of
Christ, not only to believe on him," etc. Philippians 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 will," Ephesians 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, and 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
the 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," Ephesians
1:4,5,6. 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," Romans 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 of disposition in man,
as the pre-requisite, 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 proceed 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," Ephesians 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," Romans 9:11,12,13. "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. Acts 20:27; Romans 11:33,34; 12:3; Hebrews
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 election of God; 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 willfully plunged themselves, and not to
bestow upon them saving faith and the grace of conversion; but leaving them in
his just judgment to follow their own ways, at last for the declaration of his
justice, to condemn and punish 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?" Romans 9:20, and quote the language
of our Savior: "Is it not lawful for me to do what I will with my
own?" Matthew 20:15. And therefore with holy adoration of these mysteries,
we exclaim in the words of the apostle: "O the depths 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 counselor? 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."
Rejections
The true doctrine concerning Election and Reprobation
having been explained, the Synod rejects the errors of those:
I
Who teach: 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 written: "I
manifested thy name unto the men whom thou gavest me out of the world,"
John 17:6. "And as many as were ordained to eternal life believed,"
Acts 13:48. And: "Even as he chose us in him before the foundation of the
world, that we should be holy and without blemish before him in love,"
Ephesians 1:4.
II
Who teach: 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,
non-decisive 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: "And whom he foreordained, them he also
called; and whom he called, them he also justified; and whom he justified, them
he also glorified," Romans 8:30.
III
Who teach: 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 saved us, and called us with a holy
calling, not according to our works, but according to his own purpose and
grace, which was given us in Christ Jesus before times eternal." 2 Timothy
1:9.
IV
Who teach: 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 we
also all once lived in the lust of our flesh, doing the desires of the flesh
and of the mind, and were by nature children of wrath, even as the rest; but
God being rich in mercy, for his great love wherewith he loved us, even when we
were dead through our trespasses, made us alive together with Christ (by grace
have ye been saved), and raised us up with him, and made us to sit with him in
heavenly places, in Christ Jesus, that in the ages to come he might show the
exceeding riches of his grace in kindness towards us in Christ Jesus; for by
grace have ye been saved through faith; and that not of yourselves, it is the
gift of God; not of works, that no man should glory," Ephesians 2:3-9.
V
Who teach: 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. Romans 9:11. "As many as were ordained to eternal life
believed," Acts 13:48. "He chose us in him before the foundation of
the world, that we should be holy," Ephesians 1:4. "Ye did not choose
me, but I chose you," John 15:16. "But if it be of grace, it is no
more of works," Romans 11:6. "Herein is love, not that we loved God,
but that he loved us, and sent his Son," I John 4:10.
VI
Who teach: 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 can not be lead astray, Matthew 24:24; that Christ does not lose those
whom the Father gave him, John 6:39; and that God hath also glorified those
whom he foreordained, called and justified. Romans 8:30.
VII
Who teach: 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, Luke 10:20; who also place the consciousness of their election over
against the fiery darts of the devil, asking: "Who shall lay anything to
the charge of God's elect?" Romans 8:33.
VIII
Who teach: 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:
"He hath mercy on whom he will, and whom he will he hardeneth,"
Romans 9:18. And also this: "Unto you it is given to know the mysteries of
the kingdom of heaven, but to them it is not given," Matthew 13:11.
Likewise: "I thank thee, O Father, Lord of heaven and earth, that thou
didst hide these things from the wise and understanding, and didst reveal them
unto babes; yea, Father, for so it was well-pleasing in thy sight,"
Matthew 11:25,26.
IX
Who teach: 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 unto Jehovah thy God belongeth heaven
and the heaven of heavens, the earth, with all that is therein. Only Jehovah
had a delight in thy fathers to love him, and he chose their seed after them,
even you above all peoples, as at this day," Deuteronomy 10:14,15. And
Christ said: "Woe unto thee, Chorazin! woe unto thee, Bethsaida! for if
the might works had been done in Tyre and Sidon which were done in you, they
would have repented long ago in sackcloth and ashes," Matthew 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.
Rejections
The true doctrine having been explained, the Synod rejects
the errors of those:
I
Who teach: 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 Jehovah shall prosper in his hand,"
Isaiah 53:10. Finally, this contradicts the article of faith according to which
we believe the catholic Christian church.
II
Who teach: 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. Hebrews 7:22; 9:15,17.
III
Who teach: 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.
IV
Who teach: 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, in as much 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 the law, 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," Romans 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.
V
Who teach: 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. Ephesians 2:3.
VI
Who use 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.
VII
Who teach: 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: "Christ loved me, and gave
himself for me," Galatians 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 Jesus that died," Romans 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, even
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, nor 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 shown in his Word, what is pleasing to
him, namely, that those who are called should come to him. 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. Matthew 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 illumines their minds 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 that 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 precious 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 take 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 before mentioned 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.
Rejections
The true doctrine having been explained, the Synod rejects
the errors of those:
I
Who teach: That it cannot properly be said, that original
sin in itself suffices to condemn the whole human race, or to deserve temporal
and eternal punishment. For these contradict the Apostle, who declares:
"Therefore as through one man sin entered into the world, and death
through sin, and so death passed unto all men, for that all sinned,"
Romans 5:12. And: "The judgment came of one unto condemnation,"
Romans 5:16. And: "The wages of sin is death,"Romans 6:23.
II
Who teach: That the spiritual gifts, or the good qualities
and virtues, such as: goodness, holiness, righteousness, could not belong to
the will of man when he was first created, and that these, therefore, 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.
III
Who teach: That in spiritual death the spiritual gifts are
not separate from the will of man, since the will in itself has never been
corrupted, but only hindered through the darkness of the understanding and the
irregularity of the affections; and that, these hindrances having been removed,
the will can then bring into operation its native powers, that is, that the
will of itself is able to will and to choose, or not to will and not to choose,
all manner of good which may be presented to it. This is an innovation and an
error, and tends to elevate the powers of the free will, contrary to the
declaration of the Prophet: "The heart is deceitful above all things, and
it is exceedingly corrupt," Jeremiah 17:9; and of the Apostle: "Among
whom (sons of disobedience) we also all once lived in the lusts of the flesh,
doing the desires of the flesh and of the mind," Ephesians 2:3.
IV
Who teach: That the unregenerate man is not really nor
utterly dead in sin, nor destitute of all powers unto spiritual good, but that
he can yet hunger and thirst after righteousness and life, and offer the
sacrifice of a contrite and broken spirit, which is pleasing to God. For these
are contrary to the express testimony of Scripture. "Ye were dead through
trespasses and sins," Ephesians 2:1,5; and: "Every imagination of the
thought of his heart are only evil continually," Genesis 6:5; 8:21.
Moreover, to hunger and thirst after deliverance from misery, and after
life, and to offer unto God the sacrifice of a broken spirit, is peculiar to
the regenerate and those that are called blessed. Psalm 51:10, 19; Matthew 5:6.
V
Who teach: That the corrupt and natural man can so well use
the common grace (by which they understand the light of nature), or the gifts
still left him after the fall, that he can gradually gain by their good use a greater,
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 showeth his Word unto Jacob, his statues and his ordinances
unto Israel. He hath not dealt so with any nation: and as for his ordinances
they have not known them," Psalm 147:19, 20. "Who in the generations
gone by suffered all the nations to walk in their own way," Acts 14:16.
And: "And they (Paul and his companions) having been forbidden of the Holy
Spirit to speak the word in Asia, and when they were come over against Mysia, they
assayed to go into Bithynia, and the Spirit suffered them not," Acts 16:6,
7.
VI
Who teach: That in the true conversion of man no new
qualities, powers or gifts can be infused by God into the will, and that
therefore faith through which we are first converted, and because of which we
are called believers, is not a quality or gift infused by God, but only an act
of man, and that it can not 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 in their hearts will I write it," Jeremiah 31:33. And:
"I will pour water upon him that is thirsty, and streams upon the dry
ground; I will pour my spirit upon thy seed," Isaiah 44:3. And: "The
love of God hath been shed abroad in our hearts through the Holy Spirit which
hath been given us," Romans 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," Jeremiah 31:18.
VII
Who teach: that the grace whereby we are converted to God is
only a gentle advising, or (as others explain it), that this is the noblest
manner of working in the conversion of man, and that this manner of working,
which consists in advising, is most in harmony with man's nature; and that
there is no reason why this advising grace alone should not be sufficient to make
the natural man spiritual, indeed, that God does not produce the consent of the
will except through this manner of advising; and that the power of the divine
working, whereby it surpasses the working of Satan, consists in this, that God
promises eternal, while Satan promises only temporal goods. But this is
altogether Pelagian and contrary to the whole Scripture which, besides this,
teaches 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 a heart of flesh,"
Ezekiel 36:26.
VIII
Who teach: That God in the regeneration of man does not use such
powers of his omnipotence as potently and infallibly bend man's will to faith
and conversion; but that all the works of grace having been accomplished, which
God employs to convert man, man may yet so resist God and the Holy Spirit, when
God intends man's regeneration and wills to regenerate him, and indeed that man
often does so resist that he prevents entirely his regeneration, and that it
therefore remains in man's power to be regenerated or not. For this is nothing
less than the denial of all the efficiency of God's grace in our conversion,
and the subjecting of the working of Almighty God to the will of man, which is
contrary to the Apostles, who teach: "That we believe according to the
working of the strength of his power," Ephesians 1:19. And: "That God
fulfills every desire of goodness and every work of faith with power," 2
Thessalonians 1:11. And: "That his divine power hath given unto us all
things that pertain unto life and godliness," 2 Peter 1:3.
IX
Who teach: That grace and free will are partial causes,
which together work the beginning of conversion, and that grace, in order of
working, does not precede the working of the will; that is, that God does not
efficiently help the will of man unto conversion until the will of man moves
and determines to do this. For the ancient Church has long ago condemned this
doctrine of the Pelagians according to the words of the Apostle: "So then
it is not of him that willeth, nor of him that runneth, but of God that hath
mercy," Romans 9:16. Likewise: "For who maketh thee to differ? and
what hast thou that thou didst not receive?" I Corinthians 4:7. And:
"For it is God who worketh in you both to will and to work, for his good
pleasure," Philippians 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
herein, 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 to comply with the lusts of the
flesh; they must, therefore, be constant in watching and in 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 sins 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 them in
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 ought to
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, /H3>Romans+8:16"> Romans
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, I
Corinthians 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 or 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 thereof 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.
Rejections
The true doctrine having been explained, the Synod rejects
the errors of those:
I
Who teach: 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 elect obtained it and the rest were hardened," Romans 11:7. Likewise:
"He that spared not his own Son, but delivered him up for us all, how
shall he not also with him freely give us all things? Who shall lay anything to
the charge of God's elect? It is God that justifieth; who is he that
condemneth? It is Christ Jesus that died, yea rather, that was raised from the
dead, who is at the right hand of God, who also maketh intercession for us. Who
shall separate us from the love of Christ?" Romans 8:32-35.
II
Who teach: 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 be unreprovable in the day of our Lord Jesus
Christ," I Corinthians 1:18.
III
Who teach: 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 justified by his blood, shall we be saved from the wrath of God through
him," Romans 5:8,9. And contrary to the Apostle John: "Whosoever is
begotten of God doeth no sin, because his seed abideth in him; and he can not
sin, because he is begotten of God," I John 3:9. And also contrary to the
words of Jesus Christ: "I give unto them eternal life; and they shall never
perish, and no one shall snatch them out of my hand. My Father who hath given
them to me, is greater than all; and no one is able to snatch them out of the
Father's hand," John 10:28,29.
IV
Who teach: 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, vss. 16 and 17, of
those who sin unto death and having forbidden to pray for them, immediately
adds to this in vs. 18: "We know that whosoever is begotten of God sinneth
not (meaning a sin of that character), but he that is begotten of God keepeth
himself, and the evil one toucheth him not," I John 5:18.
V
Who teach: That without a special revelation we can have no
certainty of future perseverance in this life. For by this doctrine the sure
comfort of all 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: "No creature
shall be able to separate us from the love of God, which is in Christ Jesus our
Lord," Romans 8:39. And John declares: "And he that keepeth his
commandments abideth in him, and he in him. And hereby we know that he abideth
in us, by the Spirit which he gave us," I John 3:24.
VI
Who teach: 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
children of God, and it is not yet made manifest what we shall be. We know
that, if he shall be manifested, we shall be like him, for we shall see him
even as he is. And every one that hath this hope in him purifieth himself, even
as he is pure," I John 3:2, 3. Furthermore, these are contradicted by the
example of the saints, both of the Old and New Testament, who though they were
assured of their perseverance and salvation, were nevertheless constant in
prayers and other exercises of godliness.
VII
Who teach: 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 that 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.
VIII
Who teach: 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: "Having been begotten
again, not of corruptible seed, but of incorruptible," I Peter 1:23.
IX
Who teach: 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 believer:
"Holy Father, keep them in thy name," and: "I pray not that thou
shouldest take them out of the world, but that thou shouldest keep them from
the evil one," John 17:11, 15, 20.
Conclusion
And this is the perspicuous, simple, and ingenious
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 by 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 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 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 suspected 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 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.
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