Canons of Dort - Chapter V
Article 1: The Regenerate Not Free from Indwelling Sin
Whomsoever God, according to his purpose, calls unto the fellowship of his Son, our Lord Jesus Christ, and regenerates by the Holy Spirit, those certainly, in this life, he frees from the dominion of sin, and slavery under sin (John 8:34
; Rom 6:17), but not altogether from the flesh, and body of sin (Rom 7:21-24).
Article 2: Daily Sins of Weakness
From hence arise in holy men daily sins of infirmity, and even their best works have their blemishes (1 John 1:8), which yield unto them perpetual matter of humbling themselves before God, of making their recourse unto Christ crucified, of mortifying the flesh more and more by the Spirit of prayer, and by holy and godly exercises (Col 3:5), and of striving and sighing after the goal of perfection, so long till (1 Tim 4:7; Phil 3:12, 14), being delivered from this body of death, they may reign with the Lamb of God in the heavens (Rev 5:6, 10).
Article 3: God Preserves His Own
By reason of these relics of sin dwelling in them, and, besides this, the temptations of the world and of Satan, they which are converted could not continue in the state of grace, if they were left to their own strength (Rom 7:20): but God is faithful, who mercifully confirmeth them in that grace, wherein he hath once accepted them, and mightily preserveth them in the same, even unto the end (1 Cor 10:13; 1 Pet 1:5).
Article 4: Saints May Fall into Serious Sins
But although that power of God, confirming and keeping the truly faithful in the state of grace, is greater than can possibly be overcome by the flesh (Eph 1:19): nevertheless they which are converted, are not always so led and moved by God, that they cannot, through their own fault, stray, and depart from the guidance of grace in some particular actions, and be seduced by the concupiscence of the flesh, and give way unto the same. Wherefore they must continually watch and pray, that they be not led into temptation (Matt 26:41). Which when they do not (1 Thess 5:6, 17), it is not possible that they should be carried away by the flesh, the world, and the devil, into grievous and heinous sins, but sometimes also, by God’s just permission, they are carried away: which the lamentable fall of David, Peter, and other of the saints, described unto us in the scripture, evidently shew (2 Sam 11; Matt 26 esp. vv. 30–35, 69–75).
Article 5: The Effects of Such Serious Sins
Now, by such enormous sins they greatly offend God, incur the guilt of death, grieve the Holy Spirit, break off the exercise of faith, most grievously wound the conscience, now and then for a time lose the sense of grace (2 Sam 12; Eph 4:30), until, upon their returning into the way by true and earnest repentance, God’s fatherly countenance shines again upon them (Ps 32:3-5; Num 6:25).
Article 6: God Will Not Permit His Elect to Be Lost
For God, who is rich in mercy (Eph 2:4-5), according to the unchangeable purpose of election (Eph 1:11), doth not wholly take away his Spirit from his, no, not in their grievous slips (Ps 51:13), nor suffers them to wander so far as to fall away from the grace of adoption, and state of justification (Gal 4:5), or to commit the sin unto death (1 John 5:16-18) or against the Holy Ghost (Matt 12:31-32), or to be altogether forsaken of him, and throw themselves headlong into everlasting destruction.
Article 7: God Will Again Renew His Elect to Repentance
For first of all, in these slips, he preserveth in them that his immortal seed, by which they were once born again, that it die not, nor be lost (1 Pet 1:23): afterward, by his word and Spirit, he effectually and certainly reneweth them again unto repentance (1 John 3:9), so that they do heartily, and according unto God, grieve for their sins committed, and with a contrite heart (2 Cor 7:10), by faith in the blood of the Mediator, crave and obtain forgiveness of them, recover the apprehension of the favour of God reconciled unto them, adore his mercies and faithfulness (Ps 32:5; Ps 51:19), and from thenceforward more carefully work out their salvation with fear and trembling (Phil 2:12).
Article 8: The Grace of the Triune God Preserves
So, not by their own merits or strength, but by God’s free mercy, they obtain thus much, that they neither totally fall from faith and grace, nor continue to the end in their falls and perish; which, in regard of themselves, not only full easily might, but doubtless would, come to pass: yet, in respect to God, it cannot so fall out; since neither his counsel can be changed (Ps 33:11), nor his promise fail, nor the calling according to his purpose be revoked (Heb 6:17; Rom 8:30, 34; 9:11), nor Christ’s merit, intercession, and custody, be made of none effect (Luke 22:32), nor the sealing of the Holy Spirit be frustrated or defaced (Eph 1:13).
Article 9: The Assurance of This Preservation
Of this preservation of the elect to salvation, and perseverance of true believers in the faith, the faithful themselves may be and are ascertained (Rom 8:31-39) according to the measure of their faith (2 Tim 4:8), by which they assuredly believe that they are, and shall for ever continue, true and lively members of the church, and that they have remission of their sins, and everlasting life (2 Tim 4:18).
Article 10: The Source of This Assurance
And therefore this certainty is not from any special revelation made beside or without the word, but from faith in God’s promises, which he hath most plentifully revealed in his word for our comfort; from the testimony of the Holy Spirit bearing witness with our spirit, that we are the sons of God, and heirs (Rom 8:16-17; 1 John 3:1-2); lastly, from a serious and holy care of keeping a good conscience (Acts 24:16), and endeavour of good works. And if God’s chosen should want in this world this solid comfort of obtaining the victory (Rom 8:37), and this infallible pledge and earnest of eternal glory, they were surely of all men the most miserable (1 Cor 15:19).
Article 11: This Assurance Not Always Felt
Nevertheless, the scriptures witness, that the faithful do wrestle in this life with divers doubts of the flesh, and, being plunged in deep temptations, do not always perceive in themselves this full assurance of faith, and certainty of perseverance: but God, the Father of all consolation (2 Cor 1:3), suffers them not to be tempted above that they are able, but with the temptation makes a way to escape (1 Cor 10:13); and by his Holy Spirit revives in them the certainty of perseverance.
Article 12: This Assurance Is an Incentive to Godliness
Now, so far is assurance of perseverance in the truly faithful for making them proud and carnally secure, that, on the contrary, it is the very root of humility, of filial reverence (Rom 12:1), of true godliness, of patience in all conflicts, of fervent prayer, of constancy in bearing the cross and confessing God’s truth, and, lastly, of solid joy in God (Ps 56:12-13): and that moreover the consideration of this benefit becometh a goad, or spur, to incite them to a serious and continual exercise of thankfulness and good works (Ps 116:12; Titus 2:11-14; 1 John 3:3); as appeareth by the testimonies of the scriptures, and examples of the saints.
Article 13: This Assurance Does Not Lead to Carelessness
Nor doth the revived confidence of perseverance beget wantonness, or reckless neglect of piety in those who are restored upon their fall (2 Cor 7:10), but a far greater care to walk more circumspectly in the ways of the Lord, which are prepared to this end (Eph 2:10), that by walking therein they may hold fast the certainty of their perseverance; lest by reason of the abuse of his Fatherly bounty, God’s gracious countenance (the beholding whereof is sweeter than life, the withdrawing more bitter than death (Jer 33:5) be again turned away from them (Ps 63:4; Isa 64:7), and so they become more grievously wracked in conscience than before.
Article 14: The Use of Means in Perseverance
And as it has pleased God to begin this work of grace in us by the preaching of the Gospel, so by the hearing, reading (Deut 6:20-25), meditation, exhortations, threats, and promises of the same (2 Tim 3:16-17), as also by the use of the sacraments (Acts 2:42), he maintaineth, continueth, and perfecteth his said gracious work.
Article 15: This Doctrine Is Hated by Satan but Loved by the Church
The doctrine concerning the perseverance of true believers and saints, and the certainty thereof (Rev 14:12), (which God, to the glory of his name, and comfort of godly souls, hath most abundantly revealed in his word, and imprinteth in the hearts of the faithful,) howsoever flesh and blood apprehends it not, Satan hates it, the world laughs at it, ignorant men and hypocrites abuse it, and erroneous spirits impugn it; yet the spouse of Christ hath always most tenderly loved, and constantly defended it, as a treasure of unvaluable price (Eph 5:32). Which that she may still do, God will provide and bring to pass: against whom neither can any counsel avail, nor strength prevail (Ps 33:10-11).
To which only God, the Father, Son, and Holy Ghost, be honour, and glory for ever and ever (1 Pet 5:10-11). Amen.
Rejection of Errors Touching the Doctrine of the Perseverance of the Saints
The Synod, having declared the orthodox doctrine, now proceedeth to disavow the errors of those:
That teach, That the perseverance of the faithful is not an effect of election, or any gift of God purchased by the death of Christ; but that it is a condition of the new covenant, which is to be performed on man’s part, by his own free-will, before his (as they themselves speak) peremptory election and justification.For the holy scripture witnesseth that it follows upon election, and is given to the elect by virtue of Christ’s death, resurrection, and intercession, 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 with him also freely give us all things? Who shall lay any thing to the charge of God’s elect? It is God that justifieth; who is he that condemneth? It is Christ Jesus that died, yea or rather that is risen again, who is even at the right hand of God, who also maketh intercession for us. Who shall separate us from the love of Christ? (Rom 8:32-35).
That teach, That God indeed furnisheth the faithful man with sufficient strength to persevere, and is ready to maintain that strength in him, if he himself be not wanting to his duty: yet, notwithstanding, whenas all abilities necessary unto perseverance, and all things which God will is pleased to use for the preservation of faith, are granted and set in readiness, that is still remaineth in the choice and pleasure of man’s will to persevere, or not. For this opinion is easily discovered to be an imp of Pelagianism, which, whilst it strives to make man free, makes him sacrilegious: contrary to the uniform and perpetual consent of evangelical doctrine, which quite strippeth man of all matter of boasting, and ascribeth the glory of this benefit to God’s grace only; and contrary to the Apostle, witnessing that it is God, who shall confirm us even unto the end, that we be blameless in the day of our Lord Jesus Christ (1 Cor 1:8).
That teach, That the regenerate and true believers not only may totally and finally fall from justifying faith, as also from grace and salvation, but that frequently also they indeed do fall from all these, and perish everlastingly. For this opinion makes the vey grace of justification and regeneration, and Christ’s continual custody, void and of no effect; contrary to the express words of St. Paul, While we were yet sinners, Christ died for us: much more, then, being now justified by his blood, we shall be saved from wrath through him (Rom 5:8-9). And contrary to the Apostle St. John, Whosoever is born of God, doth no commit sin: for his seed remaineth in him, neither can he sin, because he is born of God (1 John 3:9). And also contrary to the words of our Saviour, I give eternal life unto my sheep, and they shall never perish, neither shall any pluck them out of my hand: my Father which gave them me, is greater than all; none is able to pluck them out of my Father’s hand (John 10:28-29).
That teach, That the regenerate and true faithful, may sin the sin unto death, or against the Holy Ghost.Where the same apostle John, in the fifth chapter of his first Epistle, after having (1 John 5:16-17) made mention of such as sinned unto death, and forbidden to pray for them, presently (1 John 5:18) addeth: We know that whosoever is born of God sinneth not (to with that kind of sin); but he that is begotten of God, keepeth himself, and that wicked one toucheth him not (1 John 5:18).
That teach, That no certainty of future perseverance can be had in this life, without special revelation.For by this doctrine the solid comfort of true believers in this life is quite taken away, and the doctrine of doubtfulness (avouched by the Papists) is brought again into the Church. Whereas the holy scripture everywhere draweth this assurance, not from special and extraordinary revelations, but from the proper marks and signs of God’s children, and from the unfailable promises made by God himself: especially the Apostle Paul, No creature is able to separate us from the love of God, which is in Jesus Christ [or Christ Jesus our Lord] (Rom 8:39). And St. John, He that keepeth his commandments, dwelleth in him, and he in him: and hereby we know that he abideth in us, even by the Spirit which he hath given us (1 John 3:24).
That teach, That the doctrine maintaining assurance of perseverance and of salvation, is, of its own nature and guise, a soft pillow for the flesh, and hurtful to good manners, godliness, prayer, and other holy courses: and contrariwise, that it is a very commendable thing to be doubtful such perseverance.For the opposers of this assurance do evidently shew, that they know not the powerfulness of God’s grace, nor the operation of the Holy Ghost dwelling in the heart, and spare not to outface the apostle St. John, affirming the contrary in express terms, Beloved, now are we the sons of God: and it doth not yet appear what we shall be: but we know, that when he shall appear, we shall be like him; for we shall see him as he is. And every man that hath this hope in him, purifieth himself even as he is pure (1 John 3:2-3). They are also refuted by the examples of holy men, both in the Old and the New Testament, who, though well assured of their own perseverance and salvation, yet gave not over prayers, and other exercises of godliness.
That teach, That the faith of those that believe but for a season, differeth not from justifying and saving faith, but only in respect of continuance. For Christ himself (Matt 13:20 and Luke 8:13) manifestly putteth a threefold disparison between temporizers and true believers: saying, that those receive the seed in stony ground, these in good ground, that is, in an honest and good heart: those want root, these have a fast root: those are fruitless, these bring forth their fruit with diversity of yieldance, and that with patience, that is, with constancy and perseverance.
That teach, That it is not absurd that a man should lose his first regeneration, and be again and again new-born spiritually. For they that teach this, do thereby deny the incorruptibleness of that divine seed, whereof we are born anew; contrary to the testimony of the Apostle St. Peter: Being born again, not of corruptible seed, but of incorruptible (1 Pet 1:23).
That teach, That Christ never prayed for the faithful’s infallible perseverance in faith. For they contradict Christ himself, saying to Peter, I have prayed for thee, that thy faith fail not (Luke 22:32): and the evangelist John also witnessing that himself prayed, not only for his Apostles, but also for all that should believe by their word (John 17:20); when he said, Holy Father, keep through thine own name those whom thou hast given me. And, I pray not, that you shouldst take them out of the world, but that thou shouldst keep them from the evil (John 17:11, 15).