Table of Contents
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First Head of Doctrine
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Divine Election and Reprobation
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Articles of Faith
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Rejection of Errors
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Second Head of Doctrine
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The Death of Christ, and the Redemption of Men Thereby
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Articles of Faith
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Rejection of Errors
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Third and Fourth Heads of Doctrine
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The Corruption of Man, His Conversion to God, and the
Manner Thereof
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Articles of Faith
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Rejection of Errors
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Fifth Head of Doctrine
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The Perseverance of the Saints
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Articles of Faith
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Rejection of Errors
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Conclusion
First Head of Doctrine
Divine Election and Reprobation
Article 1
As all men have sinned in Adam, lie under the curse, and
are deserving of eternal death, God would have done no injustice by leaving
them all to perish and delivering them over to condemnation on account
of sin, according to the words of the apostle: That every mouth may
be stopped, and all the world may be brought under the judgment of God
(Rom. 3:19). And:
For all have sinned, and fall short of the glory of
God (Rom. 3:23). And: For the wages of sin is death (Rom. 6:23).
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 eternal 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.
How then shall they call on him in whom they have
not believed? And how shall they believe in him whom they have not heard?
And how shall they hear without a preacher? And how shall they preach except
they be sent? (Rom. 10:14, 15).
Article 4
The wrath of God abides 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 have ye been saved through faith; and that not of yourselves, it
is the gift of God (Eph. 2:8). Likewise: To you it hath been granted
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 Gods eternal decree. For known unto
God are all his works from the beginning of the world (Acts 15:18,
A.V.). 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
it 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 the riches of His glorious grace; as it is written: 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: having foreordained us unto adoption
as sons through Jesus Christ unto himself, according to the good pleasure
of his will, to the praise of the glory of his grace, which he freely bestowed
on us in the Beloved (Eph. 1:4, 5, 6). And elsewhere: 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).
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 the 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 to glory, to salvation and
to the way of salvation, which He has ordained that we should walk therein
(Eph. 1:4, 5; 2:10).
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 the testimony of the
apostle: He hath chosen us (not because we were, but) that we
should be holy, and without blemish 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 anything good or bad, etc.,
it
was said unto her (namely, to Rebekah), The elder shall serve the
younger. Even as it is written, Jacob I loved, but Esau 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 the 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 Gods 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 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 in whom a living faith in Christ, an assured confidence
of soul, peace of conscience, an earnest endeavor after filial obedience,
a glorying in God through Christ, is not as yet strongly felt, and who
nevertheless make 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 to be terrified by the doctrine
of reprobation have they 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 ought not to doubt the election and salvation
of their children whom it pleases God to call out of this life in their
infancy (Gen. 17:7; Acts 2:39; 1 Cor. 7:14).
Article 18
To those who murmur at the free grace of election and the
just severity of reprobation we answer with the apostle: Nay but, O
man, who art thou that repliest against God? (Rom. 9:20), and quote
the language of our Savior: Is it not lawful for me to do what I will
with mine own? (Matt. 20:15). And therefore, with holy adoration of
these mysteries, we exclaim in the words of the apostle: O the depth
of the riches both of the wisdom and the knowledge of God! how unsearchable
are his judgments, and his ways past tracing out! For who hath known the
mind of the Lord, or who hath been his counsellor? or who hath first given
to him, and it shall be recompensed unto him again? For of him, and through
him, and unto him are all things. To him be the glory for ever. Amen.
(Rom. 11:3336). [Return to Contents]
REJECTION OF ERRORS
The true doctrine concerning election and reprobation
having been explained, the Synod rejects the errors of those:
Paragraph 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 Gods 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 will grant, in time, 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).
Paragraph 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 mens 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).
Paragraph 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).
Paragraph 4
Who teach: That in the election unto faith this condition
is beforehand demanded that man should use his innate understanding of
God 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 the 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. 2:39).
Paragraph 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 declara tions: Election is not of works,
but of him that calleth (Rom. 9:11). And as many as were ordained
to eternal life believed (Acts 13:48). He 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 is by
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).
Paragraph 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 this 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 led astray (Matt. 24:24), that Christ does not
lose those whom the Father gave him (John 6:39), and that God also
glorified those whom he foreordained, called, and justified (Rom. 8:30).
Paragraph 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
favor of God (Eph. 1); who according to Christs 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
Gods elect? (Rom. 8:33).
Paragraph 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 hath 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, 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 (Matt. 11:25, 26).
Paragraph 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 which 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 them, and he chose their seed after them, even you
above all peoples, as at this day(Deut. 10:14, 15). And Christ said:
Woe
unto thee, Chorazin! woe unto thee, Bethsaida! for if the mighty works
had been done in Tyre and Sidon which were done in you, they would have
repented long ago in sackcloth and ashes (Matt. 11:21). [Return
to Contents]
Second Head of Doctrine
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 punishments, 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 of 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 is of such infinite value and dignity 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, moreover, 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 believes
in Christ crucified shall not perish, but have eternal 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 its 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. [Return to Contents]
REJECTION OF ERRORS
The true doctrine having been explained, the Synod rejects
the errors of those:
Paragraph 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 Savior: I lay down my life for the sheep, and I know
them (John 10:15, 27). And the prophet Isaiah says 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 (Is. 53:10). Finally, this contradicts the article of faith
according to which we believe the catholic Christian Church.
Paragraph 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 hath become the surety and mediator of a better, that is, the
new covenant, and that a testament is of force where there hath been death
(Heb. 7:22; 9:15, 17).
Paragraph 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,
in no wise acknowledge the most important fruit or benefit thereby gained,
and bring again out of hell the Pelagian error.
Paragraph 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, inasmuch as it accepts the merits
of Christ, are justified before God and saved, but in the fact that God,
having revoked the demand of perfect obedience of faith, regards faith
itself and the obedience of faith, although imperfect, as the perfect obedience
of the law, and does esteem it worthy of the reward of eternal life through
grace.
For these contradict the Scriptures: Being justified
freely by his grace through the redemption that is in Christ Jesus; whom
God 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.
Paragraph 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).
Paragraph 6
Who use the difference between meriting and appropriating,
to the end that they may instil into the minds of the imprudent and inexperienced
this teaching that God, as far as He is concerned, has been minded to apply
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 instil into the people the destructive poison
of the Pelagian errors.
Paragraph 7
Who teach: That Christ neither could die, nor needed to die,
and also did not die, for those whom God loved in the highest degree and
elected to eternal life, since these do not need the death of Christ.
For they contradict the apostle, who declares: Christ
loved me, and gave himself up for me (Gal. 2:20). Likewise: Who
shall lay anything to the charge of Gods elect? It is God that justifieth;
who is he that condemneth? It is Christ Jesus that died (Rom. 8:33,
34), namely, for them; and the Savior who says: I lay down my life for
the sheep (John 10:15). And: This is my commandment, that ye love
one another, 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). [Return
to Contents]
Third and Fourth Heads of Doctrine
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 by his own free will, he forfeited these excellent gifts; and in the
place thereof became involved in 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, in consequence of the just judgment of
God.
Article 3
Therefore all men are conceived in sin, and are by nature
children of wrath, incapable of saving good, prone to evil, dead in sin,
and in bondage thereto; and without the regenerating grace of the Holy
Spirit, they are neither able nor willing to return to God, to reform the
depravity of their nature, or to dispose themselves to reformation.
Article 4
There remain, however, in man since the fall, the glimmerings
of natural understanding, whereby he retains some knowledge of God, of
natural things, and of the difference between good and evil, and shows
some regard for virtue and for good outward behavior. But so far is this
understanding 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 understanding,
such as it is, man in various ways renders wholly polluted, and hinders
in unrighteousness, by doing which he becomes inexcusable before God.
Article 5
Neither can the decalogue delivered by God to His peculiar
people, the Jews, by the hands of Moses, save men. For though it reveals
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
this misery, but, 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 innate understanding 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 revealed to but a small number
under the Old Testament; under the New Testament (the distinction between
various peoples having been removed) He reveals it to many. The cause of
this dispensation is not to be ascribed to the superior worth of one nation
above another, nor to their better use of the innate understanding of God,
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, but in no wise curiously to pry into, the severity and justice
of God s judgments displayed in 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 is acceptable
to Him, namely, that those who are called should come unto Him. He also
seriously promises rest of soul and eternal life to all who come to Him
and believe.
Article 9
It is not the fault of the gospel, nor of Christ offered
therein, nor of God, who calls men by the gospel and confers upon them
various gifts, that those who are called by the ministry of the Word refuse
to come and be converted. The fault lies in themselves; some of whom when
called, regardless of their danger, reject the Word of life; others, though
they receive it, suffer it not to make a lasting impression on their heart;
therefore, their joy, arising only from a temporary faith, soon vanishes,
and they fall away; while others choke the seed of the Word by perplexing
cares and the pleasures of this world, and produce no fruit. This our Savior
teaches in the parable of the sower (Matt. 13).
Article 10
But that others who are called by the gospel obey the call
and are converted is not to be ascribed to the proper exercise of free
will, whereby one distinguishes himself above others equally furnished
with grace sufficient for faith and conversion (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 calls them effectually
in time, 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 He pervades the
inmost recesses of 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 that regeneration so highly extolled in Scripture,
that renewal, new creation, resurrection from the dead, 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 himself is
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. Nevertheless, they are satisfied to know and
experience that by this grace of God they are enabled to believe with the
heart and to 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 upon him, breathed
and infused into him; nor 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 work, 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 one who had no previous gifts to bestow as
a foundation for such recompense? Nay, how can He be indebted to one 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. Further, with respect to those who outwardly profess
their faith and amend their 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,
or do violence thereto; but it 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 so deal with us, man can have no hope of being able to rise from his
fall by his own free will, by which, in a state of innocence, he plunged
himself into ruin.
Article 17
As the almighty operation of God whereby He brings forth
and supports this our natural life does not exclude but require the use
of means by which God, of His infinite mercy and goodness, has chosen to
exert His influence, so also the aforementioned 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 the
teachers who succeeded them piously instructed the people concerning this
grace of God, to His glory and to the abasement of all pride, and in the
meantime, however, neglected not to keep them, by the holy admoni tions
of the gospel, under the influence of the Word, the sacraments, and ecclesiastical
discipline; so even now it should be far from those who give or receive
instruction in the Church to presume to tempt God 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 clearly this favor of God, working in us, usually manifests
itself, and the more directly His work is advanced; to whom alone all the
glory, both for the means and for their saving fruit and efficacy, is forever
due. Amen. [Return to Contents]
REJECTION OF ERRORS
The true doctrine having been explained, the Synod rejects
the errors of those:
Paragraph 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).
Paragraph 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,
cannot 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.
Paragraph 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 our flesh, doing the desires
of the flesh and of the mind (Eph. 2:3).
Paragraph 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 things are contrary to the express testimony
of Scripture:
Ye were dead through your trespasses and sins (Eph.
2:1, 5). And:
Every imagination of the thoughts of his heart was 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. 51:17; Matt. 5:6).
Paragraph 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, that is, 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 both the experience of all ages and the Scriptures
testify that this is untrue. He showeth his word unto Jacob, his statutes
and his ordinances unto Israel. He hath 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, when they
were come over against Mysia, they assayed to go into Bithynia, and the
Spirit of Jesus suffered them not (Acts 16:6, 7).
Paragraph 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 heart 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 (Is. 44:3). And:
The
love of God hath been shed abroad in our hearts through the Holy Spirit
which was given unto us (Rom. 5:5). This is also repugnant to the constant
practice of the Church, which prays by the mouth of the prophet thus: Turn
thou me, and I shall be turned (Jer. 31:18).
Paragraph 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 mans 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 Spirits 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).
Paragraph 8
Who teach: That God in the regeneration of man does not use
such powers of His omnipotence as potently and infallibly bend mans 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 mans 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 mans power to be regenerated
or not.
For this is nothing less than the denial of all the efficiency
of Gods 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 might (Eph.
1:19); and that God fulfills every desire of goodness and every work
of faith with power (2 Thess. 1:11); and that his divine power hath
granted unto us all things that pertain unto life and godliness (2
Peter 1:3).
Paragraph 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 hath
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). [Return to Contents]
Fifth Head of Doctrine
The Perseverance of the Saints
Article 1
Those whom God, according to His purpose, calls to the communion
of His Son, our Lord Jesus Christ, and regenerates by the Holy Spirit,
He also delivers from the dominion and slavery of sin, though in this life
He does not deliver them altogether from the body of sin and from the infirmities
of the flesh.
Article 2
Hence spring forth the daily sins of infirmity, and blemishes
cleave even to the best works of the saints. These are to them a perpetual
reason to humiliate themselves before God and to flee for refuge to Christ
crucified; to mortify the flesh more and more by the spirit of prayer and
by holy exercises of piety; and to press forward to the goal of perfection,
until at length, delivered from this body of death, they shall reign with
the Lamb of God in heaven.
Article 3
By reason of these remains of indwelling sin, and also because
of the temptations of the world and of Satan, those who are converted could
not persevere in that 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 to comply with
the lusts of the flesh; they must, therefore, be constant in watching and
prayer, that they may not be led into temptation. When these are neglected,
they are not only liable to be drawn into great and heinous sins by the
flesh, the world, and Satan, but sometimes by the righteous permission
of God actually are drawn 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 for a while
lose the sense of Gods favor, until, when they change their course by serious
repentance, the light of Gods 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 grievous 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 or against the Holy Spirit; 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 He 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 Gods free mercy, that they neither 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, inter- cession, 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 themselves may and do obtain
assurance according to the measure of their faith, whereby they surely
believe that they are and ever will continue true and living members of
the Church, and that they have the forgiveness of sins and life eternal.
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 Gods 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
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 do not always feel 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 make
also the way of escape, that they may be able to endure 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 of piety in those who are recovered 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 keep
the assurance of persevering; lest, on account of their abuse of His fatherly
kindness, God should turn away His gracious countenance from them (to behold
which is to the godly dearer than life, and the withdrawal of which is
more bitter than death) and they in consequence thereof 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, and 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
believers. Satan abhors it, the world ridicules it, the ignorant and hypocritical
abuse it, and the heretics oppose it. But the bride 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 so to continue to the end. Now to this one God, Father, Son, and Holy
Spirit, be honor and glory forever. Amen. [Return to
Contents]
REJECTION OF ERRORS
The true doctrine having been explained, the Synod rejects
the errors of those:
Paragraph 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 fulfil through his free will.
For the Holy Scripture testifies that this follows out
of election, and is given the elect in virtue of the death, the resurrection,
and intercession of Christ: But the election 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 Gods 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. 8:3235).
Paragraph 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, though all things which are necessary
to persevere in faith and which God will use to preserve faith are made
use of, even then it 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 Gods 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 (1 Cor. 1:8).
Paragraph 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 preservation by Christ, contrary to the expressed
words of the apostle Paul: That, while we were yet sinners, Christ died
for us. Much more then, being now justified by his blood, 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 can not sin, because he is begotten of God
(1 John 3:9). And also contrary to the words of Jesus Christ: I give
unto them eternal life; and they shall never perish, 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 Fathers hand (John
10:28, 29).
Paragraph 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, vs. 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 was begotten of God keepeth himself,
and the
evil one toucheth him not (1 John 5:18).
Paragraph 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 very 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).
Paragraph 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 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 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.
Paragraph 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.
Paragraph 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 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 (1 Peter 1:23).
Paragraph 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 made
supplication 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 from the world, but that thou shouldest keep them from
the evil one(John 17:11, 15, 20). [Return to Contents]
Conclusion
And this is the perspicuous, simple, and ingenuous declaration
of the orthodox doctrine respecting the five articles which have been controverted
in the Belgic Churches; and the rejection of the errors, with which they
have for some time been troubled. This doctrine the Synod judges to be
drawn from the Word of God, and to be agreeable to the confession 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 an 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 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 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 this 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 Fathers
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 ministers 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. [Return
to Contents]
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