Canons of Dordrecht
Canons
Ratified in the National Synod of the Reformed Church
Held at Dordrecht, in the Years 1618 and 1619


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, Rom. 3:19,
"that every mouth may be stopped, and all the world may become guilty
before God." And verse 23: "Yet all have sinned, and come short of the
glory of God." And Rom. 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. 1 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 pleases; by whose ministry men are called to
repentance and faith in Christ crucified. Rom. 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 abides upon those who believe not this
gospel. But such as receive it, and embrace Jesus the Saviour 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." Eph. 2:8. "And 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 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 has 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 has
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 has 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 has made us accepted in the beloved." Eph. 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." 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 has chosen us from eternity, both to grace and glory, to salvation
and the way of salvation, which he has 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 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 has 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 does 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, 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; Rom. 11:33, 34; 12:3; 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,
has 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
endeavour 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 has 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 Saviour
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 pleases 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 replies against God?" Rom. 9:30, and quote the
language of our Saviour: "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
has known the mind of the Lord, or who has been his counsellor? or who
has 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.



The true doctrine concerning Election and Rejection having been
explained, the Synod rejects the errors of those:

1. 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 is 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." Eph. 1:4.

2. 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." Rom. 8:30.

3. 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 Tim. 1:9.

4. Who teach: That in the election unto faith this condition is
beforehand demanded, viz., 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 savours 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." - Eph. 2:3-9.

5. 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. Rom. 9:11. "And 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," Eph. 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," Rom. 11:6. "Herein is love, not that
we loved God, but that he loved us, and sent his Son," 1 John 4:10.

6. 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 cannot be led astray. Matt. 24:24; that Christ
does not lose those whom the Father gave him. John 6:39; and that God
has also glorified those whom he foreordained, called and justified.
Rom. 8:30.

7. 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 favour of God, Eph.
l; 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? "
Rom. 8:33.

8. 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 has mercy on whom he will, and whom he
will he hardeneth," Rom. 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," Matt. 13:11. Likewise: "I thank thee; Q 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 wellpleasing in thy sight," Matt. 11:25, 26.

9. 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," Dent. 10: 14, 15. And Christ said: "Woe unto thee,
Chorazin! woe unto thee, Bethsaida! for if the mighty works had been
done into Tyre and Sidon which were done in you, they would have
repented long ago in sackcloth and ashes," Matt. 11:21.

-------------------- cut here --------------------
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 has 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 has
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
Saviour 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 confess 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 hence forward 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 Saviour, 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 having been explained, the Synod rejects the errors
of those:

1. 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 says our Saviour: "I lay down my life
for the sheep, and I know them," John 10:15, 27. And the prophet
Isaiah says concerning the Saviour: "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," Isa. 53:10.
Finally, this contradicts the article of faith according to which we
believe the catholic christian church.

2. 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.
Heb. 7:22; 9:15,17.

3. 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.

4. 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 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 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.

5. 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. Eph. 2:3.

6. 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.

7. 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," 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 Jesus that died," Rom. 8: 33,
34, viz., for them; and the Saviour 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 has 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 begot 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 has 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 has 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 Saviour
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 has 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 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: 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 Saviour.

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 favourable 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 has 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 o 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 has 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 having been explained, the Synod rejects the errors
of those:

1. Who teach: that it cannot properly be said, that original sin in
itself suffices to condemn the whole human race, or to deserve
temporal and eternal punishment. For these contradict the Apostle, who
declares: "Therefore as through one man sin entered into the world,
and death through sin, and so death passed unto all men, for that all
sinned," Rom. 5:12. And: "The judgment came of one unto condemnation,"
Rom. 5:16. And: "The wages of sin is death," Rom. 6:23.

2. Who teach: That the spiritual gifts, or the good qualities and
virtues, such as: goodness, holiness, righteousness, could not belong
to the will of man when he was first created, and that these,
therefore, 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 Eph. 4:24, where he declares that it consists in
righteousness and holiness, which undoubtedly belong to the will.

3. Who teach: That in spiritual death the spiritual gifts are not
separate from the will of man, since the will in itself has never been
corrupted, but only hindered through the darkness of the understanding
and the irregularity of the affections; and that, these hindrances
having been removed, the will can then bring into operation its native
powers, that is, that the will of itself is able to will and to
choose, or not to will and not to choose, all manner of good which may
be presented to it. This is an innovation and an error, and tends to
elevate the powers of the free will, contrary to the declaration of
the Prophet: "The heart is deceitful above all things, and it is
exceedingly corrupt," Jer. 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," Eph. 2:3.

4. Who teach: That the unregenerate man is not really nor utterly dead
in sin, nor destitute of all powers unto spiritual good, but that he
can yet hunger and thirst after righteousness and life, and offer the
sacrifice of a contrite and broken spirit, which is pleasing to God.
For these are contrary to the express testimony of Scripture. "Ye were
dead through trespasses and sins," Eph. 2:1, 5; and: "Every
imagination of the thought of his heart are only evil continually,"
Gen 6:5; 8:21.
 Moreover, to hunger and thirst after deliverance from misery, and
after life, and to offer unto God the sacrifice of a broken spirit, is
peculiar to the regenerate and those that are called blessed. Ps.
51:10, 19; Matt. 5:6.

5. Who teach: That the corrupt and natural man can so well use the
common grace (by which they understand the light of nature), or the
gifts still left him after the fall, that he can gradually gain by
their good use a greater, viz. 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 statutes and his
ordinances unto Israel. He has not dealt so with any nation: and as
for his ordinances they have not known them," Ps. 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.

6. Who teach: That in the true conversion of man no new qualities,
powers or gifts can be infused by God into the will, and that
therefore faith through which we are first converted, and because of
which we are called believers, is not a quality or gift infused by
God, but only an act of man, and that it cannot be said to be a gift,
except in respect of the power to attain to this faith. For thereby
they contradict the Holy Scriptures, which declare that God infuses
new qualities of faith, of obedience, and of the consciousness of his
love into our hearts: "I will put my law in their inward parts, and in
their hearts will I write it," Jer. 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," Isa. 44:3. And: "The love of God has been
shed abroad in our hearts through the Holy Spirit which has been given
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.

7. Who teach: That the grace whereby we are converted to God is only a
gentle advising, or (as others explain it), that this is the noblest
manner of working in the conversion of man, and that this manner of
working, which consists in advising, is most in harmony with man's
nature; and that there is no reason why this advising grace alone
should not be sufficient to make the natural man spiritual, indeed,
that God does not produce the consent of the will except through this
manner of advising; and that the power of the divine working, whereby
it surpasses the working of Satan, consists in this, that God promises
eternal, while Satan 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 a heart of flesh," Ezek. 36:26.

8. Who teach: That God in the regeneration of man does not use such
powers of his omnipotence as potently and infallibly bend man's will
to faith and conversion; but that all the works of grace having been
accomplished, which God employs to convert man, man may yet so resist
God and the Holy Spirit, when God intends man's regeneration and wills
to regenerate him, and indeed that man often does so resist that he
prevents entirely his regeneration, and that it therefore remains in
man's power to be regenerated or not. For this is nothing less than
the denial of all the efficiency of God's grace in our conversion, and
the subjecting of the working of Almighty God to the will of man,
which is contrary to the Apostles, who teach: "That we believe
according to the working of the strength of his power," Eph. 1:19.
And: that God fulfill every desire of goodness and every work of faith
with power," 2 Thess. 1:11. And: "That his divine power has given unto
us all things that pertain unto life and godliness," 2 Peter 1:3.

9. Who teach: That grace and free will are partial causes, which
together work the beginning of conversion, and that grace, in order of
working, does not precede the working of the will; that is, that God
does not efficiently help the will of man unto conversion until the
will of man moves and determines to do this. For the ancient Church
has long ago condemned this doctrine of the Pelagians according to the
words of the Apostle: "So then it is not of him that willeth, nor of
him that runneth, but of God that has mercy," Rom. 9:16. Likewise:
"For who maketh thee to differ? and what hast thou that thou didst not
receive?" 1 Cor. 4:7. And: "For it is God who worketh in you both to
will and to work, for his good pleasure," Phil. 2:13.

-------------------- cut here --------------------
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 favour, 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 favour of a reconciled God,
through faith adore his mercies, and hence forward 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 backsliding;
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 has 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 has 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
has 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 has 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 honour and
glory, forever. AMEN.


The true doctrine having been explained, the Synod rejects the errors
of those:

1. 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," Rom. 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?"
Rom. 8:32-35.

2. 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 through 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 honour, contrary to the prevailing agreement of the
evangelical doctrine, which takes from man all cause of boasting, and
ascribes all the praise for this favour 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." 1 Cor. 1:18.

3. 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," Rom. 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 cannot sin, because he is
begotten of God," l 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 has 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.

4. 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," 1 John 5:18.

5. 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 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: "No 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 abideth in him, and he
in him. And hereby we know that he abideth in us, by the Spirit which
he gave us." 1 John 3:24.

6. 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 has this hope set on 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.

7. 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 Matt. 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.

8. 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 at 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," 1
Peter 1:23.

9. 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 believe: "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 ingenuous declaration of the
orthodox doctrine respecting the five articles which have been
controverted in the Dutch 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 Saviour 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
labouring 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 the Synod,
as the Representatives of their respect live 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.

