The Canons of the Synod of Dordrecht · 2 of 5

Canons of Dort, Part 2

Art. XVI. 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 hath appointed for working these graces in us, ought not to be alarmed at the mention of reprobation, nor to rank themselves among the reprobate, but diligently to persevere in the use of means, and with ardent desires devoutly and humbly to wait for a season of richer grace. Much less cause have they to be terrified by the doctrine of reprobation, who, though they seriously desire to be turned to God, to please him only, and to be delivered from the body of death, cannot yet reach that measure of holiness and faith, to which they aspire; since a merciful God has promised that he will not quench the smoking flax, nor break the bruised reed. But this doctrine is justly terrible to those, who, regardless of God and of the 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.

Art. XVII. Since we are to judge of the will of God, from his word, which testifies that the children of believers are holy, not by nature, but in virtue of the covenant of grace in which they, together with the parents, are comprehended godly parents have no reason to doubt of the election and salvation of their children, whom it pleaseth God to call out of this life in their infancy.

Art. XVIII. To those who murmur at the free grace of election, and just severity of reprobation, we answer with the apostle: “Nay, but, O man, who art thou that repliest against God?” Rom. ix. 30. And quote the language of our Saviour, “Is it not lawful for me to do what I will with mine own?” Mat. xx. 15. And therefore with holy adoration of these mysteries, we exclaim in the words of the apostle: “O the depth of the riches both of the wisdom and knowledge of God! how unsearchable are his judgments, and his ways past finding out! For who hath known the mind of the Lord, or who hath been his counsellor? or who hath first given to him, and it shall be recompensed unto him again? For of him, and through him, and to him are all things: to whom be glory for ever.—Amen.”

Art. I. God is not only supremely merciful, but also supremely just. And his justice requires (as he hath revealed himself in his word) that our sins committed against his infinite majesty should be punished, not only with temporal, but with eternal punishments, both in body and soul; which we cannot escape, unless satisfaction be made to the justice of God.

Art. II. Since therefore we are unable to make that satisfaction in our own persons, or to deliver ourselves from the wrath of God, he hath been pleased 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.

Art. III. The death of the Son of God is the only and most perfect sacrifice and satisfaction for sin; is of infinite worth and value, abundantly sufficient to expiate the sins of the whole world.

Art. IV. 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 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.

Art. V. 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.

Art. VI. 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.

Art. VII. 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.

Art. VIII. 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 for ever.

Art. IX. This purpose proceeding from everlasting love towards the elect, has from the beginning of the world to this day been powerfully accomplished, and will henceforward still continue to be accomplished, notwithstanding all the ineffectual opposition of the gates of hell: so that the elect in due time may be gathered together into one, and that there never may be wanting a church composed of believers, the foundation of which is laid in the blood of Christ, which may steadfastly love, and faithfully serve him as their 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.

Art. I. 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.

Art. II. 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.

Art. III. Therefore all men are conceived in sin, and by nature children of wrath, incapable of any 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.

Art. IV. 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 difference 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 farther, 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.