(Canons of Dordrecht. part 2) eternity chosen to salvation, and given to him by the Father; that he should confess upon them faith, which together with all the other saving gifts of the Holy Spirit, he purchased for them by his death; should purge them from all sin, both original and actual, whether committed before or after believing; and having faithfully preserved them even to the end, should at last bring them free from every spot and blemish to the enjoyment of glory in his own presence forever. Article 9. This purpose proceeding from everlasting love towards the elect, has from the beginning of the world to this day been powerfully accomplished, and will hence forward still continue to be accomplished notwithstanding all the ineffectual opposition of the gates of hell, so that the elect in due time may be gathered together into one, and that there never may be wanting a church composed of believers, the foundation of which is laid in the blood of Christ, which may steadfastly love, and faithfully serve him as their Saviour, who as a bridegroom for his bride, laid down his life for them upon the cross, and which may celebrate his praises here and through all eternity. The true doctrine having been explained, the Synod rejects the errors of those: 1. Who teach: That God the Father has ordained his Son to the death of the cross without a certain and definite decree to save any, so that the necessity, profitableness and worth of what Christ merited by his death might have existed, and might remain in all its parts complete, perfect and intact, even if the merited redemption had never in fact been applied to any person. For this doctrine tends to the despising of the wisdom of the Father and of the merits of Jesus Christ, and is contrary to Scripture. For thus says our Saviour: "I lay down my life for the sheep, and I know them," John 10:15, 27. And the prophet Isaiah says concerning the Saviour: "When thou shalt make his soul an offering for sin, he shall see his seed, he shall prolong his days, and the pleasure of Jehovah shall prosper in his hand," Isa. 53:10. Finally, this contradicts the article of faith according to which we believe the catholic christian church. 2. Who teach: That it was not the purpose of the death of Christ that he should confirm the new covenant of grace through his blood, but only that he should acquire for the Father the mere right to establish with man such a covenant as he might please, whether of grace or of works. For this is repugnant to Scripture which teaches that Christ has become the Surety and Mediator of a better, that is, the new covenant, and that a testament is of force where death has occurred. Heb. 7:22; 9:15,17. 3. Who teach: That Christ by his satisfaction merited neither salvation itself for anyone, nor faith, whereby this satisfaction of Christ unto salvation is effectually appropriated; but that he merited for the Father only the authority or the perfect will to deal again with man, and to prescribe new conditions as he might desire, obedience to which, however, depended on the free will of man, so that it therefore might have come to pass that either none or all should fulfill these conditions. For these adjudge too contemptuously of the death of Christ, do in no wise acknowledge the most important fruit or benefit thereby gained, and bring again out of hell the Pelagian error. 4. Who teach: That the new covenant of grace, which God the Father, through the mediation of the death of Christ, made with man, does not herein consist that we by faith, in as much as it accepts the merits of Christ, are justified before God and saved, but in the fact that God having revoked the demand of perfect obedience of faith, regards faith itself and the obedience of faith, although imperfect, as the perfect obedience of the law, and does esteem it worthy of the reward of eternal life through grace. For these contradict the Scriptures: "Being justified freely by his grace through the redemption that is in Christ Jesus; whom God set forth to be a propitiation through faith in his blood," Rom. 3:24, 25. And these proclaim, as did the wicked Socinus, a new and strange justification of man before God, against the consensus of the whole church. 5. Who teach: That all men have been accepted unto the state of reconciliation and unto the grace of the covenant, so that no one is worthy of condemnation on account of original sin, and that no one shall be condemned because of it, but that all are free from the guilt of original sin. For this opinion is repugnant to Scripture which teaches that we are by nature children of wrath. Eph. 2:3. 6. Who use the difference between meriting and appropriating, to the end that they may instill into the minds of the imprudent and inexperienced this teaching that God, as far as he is concerned, has been minded of applying to all equally the benefits gained by the death of Christ; but that, while some obtain the pardon of sin and eternal life, and others do not, this difference depends on their own free will, which joins itself to the grace that is offered without exception, and that it is not dependent on the special gift of mercy, which powerfully works in them, that they rather than others should appropriate unto themselves this grace. For these, while they feign that they present this distinction, in a sound sense, seek to instill into the people the destructive poison of the Pelagian errors. 7. Who teach: That Christ neither could die, needed to die, nor did die for those whom God loved in the highest degree and elected to eternal life, and did not die for these, since these do not need the death of Christ. For they contradict the Apostle, who declares "Christ loved me, and gave himself for me," Gal. 2:20. Likewise: "Who shall lay any thing to the charge of God's elect? It is God that justifieth; who is he that condemneth? It is Christ Jesus that died," Rom. 8: 33, 34, viz., for them; and the Saviour who says: "I lay down my life for the sheep," John 10:15. And: "This is my commandment, that ye love one another, even as I have loved you. Greater love has no man than this, that a man lay down his life for his friends," John 15:12, 13. Third and Fourth Heads of Doctrine Of the Corruption of Man, His Conversion to God, and the Manner Thereof Article 1. Man was originally formed after the image of God. His understanding was adorned with a true and saving knowledge of his Creator, and of spiritual things; his heart and will were upright; all his affections pure; and the whole man was holy; but revolting from God by the instigation of the devil, and abusing the freedom of his own will, he forfeited these excellent gifts; and on the contrary entailed On himself blindness of mind, horrible darkness, vanity and perverseness of judgment, became wicked, rebellious, and obdurate in heart and will, and impure in his affections. Article 2. Man after the fall begot children in his own likeness. A corrupt stock produced a corrupt offspring. Hence all the posterity of Adam, Christ only excepted, have derived corruption from their original parent, not by imitation, as the Pelagians of old asserted, but by the propagation of a vicious nature. Article 3. Therefore all men are conceived in sin, and by nature children of wrath, incapable of saving good, prone to evil, dead in sin, and in bondage thereto, and without the regenerating grace of the Holy Spirit, they are neither able nor willing to return to God, to reform the depravity of their nature, nor to dispose themselves to reformation. Article 4. There remain, however, in man since the fall, the glimmerings of natural light, whereby he retains some knowledge of God, of natural things, and of the differences between good and evil, and discovers some regard for virtue, good order in society, and for maintaining an orderly external deportment. But so far is this light of nature from being sufficient to bring him to a saving knowledge of God, and to true conversion, that he is incapable of using it aright even in things natural and civil. Nay further, this light, such as it is, man in various ways renders wholly polluted, and holds it in unrighteousness, by doing which he becomes inexcusable before God. Article 5. In the same light are we to consider the law of the decalogue, delivered by God to his peculiar people the Jews, by the hands of Moses. For though it discovers the greatness of sin, and more and more convinces man thereof, yet as it neither points out a remedy, nor imparts strength to extricate him from misery, and thus being weak through the flesh, leaves the transgressor under the curse, man cannot by this law obtain saving grace. Article 6. What therefore neither the light of nature, nor the law could do, that God performs by the operation of the Holy Spirit through the word or ministry of reconciliation: which is the glad tidings concerning the Messiah, by means whereof, it has pleased God to save such as believe, as well under the Old, as under the New Testament. Article 7. This mystery of his will God discovered to but a small number under the Old Testament; under the New, (the distinction between various peoples having been removed), he reveals himself to many, without any distinction of people. The cause of this dispensation is not to be ascribed to the superior worth of one nation above another, nor to their making a better use of the light of nature, but results wholly from the sovereign good pleasure and unmerited love of, God. Hence they, to whom so great and so gracious a blessing is communicated, above their desert, or rather notwithstanding their demerits, are bound to acknowledge it with humble and grateful hearts, and with the apostle to adore, not curiously to pry into the severity and justice of God's judgments displayed to others, to whom this grace is not given. Article 8. As many as are called by the gospel, are unfeignedly called. For God has most earnestly and truly declared in his Word, what will be acceptable to him; namely, that all who are called, should comply with the invitation. He, moreover, seriously promises eternal life, and rest, to as many as shall come to him, and believe on him. Article 9. It is not the fault of the gospel, nor of Christ, offered therein, nor of God, who calls men by the gospel, and confers upon them various gifts, that those who are called by the ministry of the word, refuse to come, and be converted: the fault lies in themselves; some of whom when called, regardless of their danger, reject the word of life; others, though they receive it, suffer it not to make a lasting impression on their heart; therefore their joy, arising only from a temporary faith, soon vanishes, and they fall away; while others choke the seed of the word by perplexing cares, and the pleasures of this world, and produce no fruit. - This our Saviour teaches in the parable of the sower. Matt. 13. Article 10. But that others who are called by the gospel, obey the call, and are converted, is not to be ascribed to the proper exercise of free will, whereby one distinguishes himself above others, equally furnished with grace sufficient for faith and conversions, as the proud heresy of Pelagius maintains; but it must be wholly ascribed to God, who as he has chosen his own from eternity in Christ, so he confers upon them faith and repentance, rescues them from the power of darkness, and translates them into the kingdom of his own Son, that they may show forth the praises of him, who has called them out of darkness into his marvelous light; and may glory not in themselves, but in the Lord according to the testimony of the apostles in various places. Article 11. But when God accomplishes his good pleasure in the elect, or works in them true conversion, he not only causes the gospel to be externally preached to them, and powerfully illuminates their minds by his Holy Spirit, that they may rightly understand and discern the things of the Spirit of God; but by the efficacy of the same regenerating Spirit, pervades the inmost recesses of the man; he opens the closed, and softens the hardened heart, and circumcises that which was uncircumcised, infuses new qualities into the will, which though heretofore dead, he quickens; from being evil, disobedient, and refractory, he renders it good, obedient, and pliable; actuates and strengthens it, that like a good tree, it may bring forth the fruits of good actions. Article 12. And this is the regeneration so highly celebrated in Scripture, and denominated a new creation: resurrection from the dead, a making alive, which God works in us without our aid. But this is in no wise effected merely by the external preaching of the gospel, by moral suasion, or such a mode of operation, that after God has performed his part, it still remains in the power of man to be regenerated or not, to be converted, or to continue unconverted; but it is evidently a supernatural work, most powerful, and at the same time most delightful, astonishing, mysterious, and ineffable; not inferior in efficacy to creation, or the resurrection from the dead, as the Scripture inspired by the author of this work declares; so that all in whose heart God works in this marvelous manner, are certainly, infallibly, and effectually regenerated, and do actually believe. - Whereupon the will thus renewed, is not only actuated and influenced by God, but in consequence of this influence, becomes itself active. Wherefore also, man is himself rightly said to believe and repent, by virtue of that grace received. Article 13. The manner of this operation cannot be fully comprehended by believers in this life. Notwithstanding which, they rest satisfied with knowing and experiencing, that by this grace of God they are enabled to believe with the heart, and love their Saviour. Article 14. Faith is therefore to be considered as the gift of God, not on account of its being offered by God to man, to be accepted or rejected at his pleasure; but because it is in reality conferred, breathed, and infused into him; or even because God bestows the power or ability to believe, and then expects that man should by the exercise of his own free will, consent to the terms of salvation, and actually believe in Christ; but because he who works in man both to will and to do, and indeed all things in all, produces both the will to believe, and the act of believing also. Article 15. God is under no obligation to confer this grace upon any; for how can he be indebted to man, who had no previous gifts to bestow, as a foundation for such recompense? Nay, who has nothing of his own but sin and falsehood? He therefore who becomes the subject of this grace, owes eternal gratitude to God, and gives him thanks forever. Whoever is not made partaker thereof, is either altogether regardless of these spiritual gifts, and satisfied with his own condition; or is in no apprehension of danger, and vainly boasts the possession of that which he has not. With respect to those who make an external profession of faith, and live regular lives, we are bound, after the example of the apostle, to judge and speak of them in the most favourable manner. For the secret recesses of the heart are unknown to us. And as to others, who have not yet been called, it is our duty to pray for them to God, who calls the things that are not, as if they were. But we are in no wise to conduct ourselves towards them with haughtiness, as if we had made ourselves to differ. Article 16. But as man by the fall did not cease to be a creature, endowed with understanding and will, nor did sin which pervaded the whole race of mankind, deprive him of the human nature, but brought upon him depravity and spiritual death; so also this grace of regeneration does not treat men as senseless stocks and blocks, nor takes away their will and its properties, neither does violence thereto; but spiritually quickens, heals, corrects, and at the same time sweetly and powerfully bends it; that where carnal rebellion and resistance formerly prevailed, a ready and sincere spiritual obedience begins to reign; in which the true and spiritual restoration and freedom of our will consist. Wherefore unless the admirable author of every good work wrought in us, man could have no hope of recovering from his fall by his own free will, by the abuse of which, in a state of innocence, he plunged himself into ruin. Article 17. As the almighty operation of God, whereby he prolongs and supports this our natural life, does not exclude, but requires the use of means, by which God of his infinite mercy and goodness has chosen to exert his influence, so also the before mentioned supernatural operation of God, by which we are regenerated, in no wise excludes, or subverts the use of the gospel, which the most wise God has ordained to be the seed oŁ regeneration, and food of the soul. Wherefore as the apostles, and teachers who succeeded them, piously instructed the people concerning this grace of God, to his glory, and the abasement of all pride, and in the meantime, however, neglected not to keep them by the sacred precepts of the gospel in the exercise of the Word, sacraments and discipline; so even to this day, be it far from either instructors or instructed to presume to tempt God in the church by separating what he of his good pleasure has most intimately joined together. For grace is conferred by means of admonitions; and the more readily we perform our duty, the more eminent usually is this blessing of God working in us, and the more directly is his work advanced; to whom alone all the glory both of means, and of their saving fruit and efficacy is forever due. Amen. The true doctrine having been explained, the Synod rejects the errors of those: 1. Who teach: that it cannot properly be said, that original sin in itself suffices to condemn the whole human race, or to deserve temporal and eternal punishment. For these contradict the Apostle, who declares: "Therefore as through one man sin entered into the world, and death through sin, and so death passed unto all men, for that all sinned," Rom. 5:12. And: "The judgment came of one unto condemnation," Rom. 5:16. And: "The wages of sin is death," Rom. 6:23. 2. Who teach: That the spiritual gifts, or the good qualities and virtues, such as: goodness, holiness, righteousness, could not belong to the will of man when he was first created, and that these, therefore, could not have been separated therefrom in the fall. For such is contrary to the description of the image of God, which the Apostle gives in Eph. 4:24, where he declares that it consists in righteousness and holiness, which undoubtedly belong to the will. 3. Who teach: That in spiritual death the spiritual gifts are not separate from the will of man, since the will in itself has never been corrupted, but only hindered through the darkness of the understanding and the irregularity of the affections; and that, these hindrances having been removed, the will can then bring into operation its native powers, that is, that the will of itself is able to will and to choose, or not to will and not to choose, all manner of good which may be presented to it. This is an innovation and an error, and tends to elevate the powers of the free will, contrary to the declaration of the Prophet: "The heart is deceitful above all things, and it is exceedingly corrupt," Jer. 17:9; and of the Apostle: "Among whom (sons of disobedience) we also all once lived in the lusts of the flesh, doing the desires of the flesh and of the mind," Eph. 2:3. 4. Who teach: That the unregenerate man is not really nor utterly dead in sin, nor destitute of all powers unto spiritual good, but that he can yet hunger and thirst after righteousness and life, and offer the sacrifice of a contrite and broken spirit, which is pleasing to God. For these are contrary to the express testimony of Scripture. "Ye were dead through trespasses and sins," Eph. 2:1, 5; and: "Every imagination of the thought of his heart are only evil continually," Gen 6:5; 8:21. Moreover, to hunger and thirst after deliverance from misery, and after life, and to offer unto God the sacrifice of a broken spirit, is peculiar to the regenerate and those that are called blessed. Ps. 51:10, 19; Matt. 5:6. 5. Who teach: That the corrupt and natural man can so well use the common grace (by which they understand the light of nature), or the gifts still left him after the fall, that he can gradually gain by their good use a greater, viz. the evangelical or saving grace and salvation itself. And that in this way God on his part shows himself ready to reveal Christ unto all men, since he applies to all sufficiently and efficiently the means necessary to conversion. For the experience of all ages and the Scriptures do both testify that this is untrue. "He showeth his Word unto Jacob, his statutes and his ordinances unto Israel. He has not dealt so with any nation: and as for his ordinances they have not known them," Ps. 147:19. 20. "Who in the generations gone by suffered all the nations to walk in their own way," Acts 14:16. And: "And they (Paul and his companions) having been forbidden of the Holy Spirit to speak the word in Asia, and when they were come over against Mysia, they assayed to go into Bithynia, and the Spirit suffered them not," Acts 16:6, 7. 6. Who teach: That in the true conversion of man no new qualities, powers or gifts can be infused by God into the will, and that therefore faith through which we are first converted, and because of which we are called believers, is not a quality or gift infused by God, but only an act of man, and that it cannot be said to be a gift, except in respect of the power to attain to this faith. For thereby they contradict the Holy Scriptures, which declare that God infuses new qualities of faith, of obedience, and of the consciousness of his love into our hearts: "I will put my law in their inward parts, and in their hearts will I write it," Jer. 31:33. And: "I will pour water upon him that is thirsty, and streams upon the dry ground; I will pour my Spirit upon thy seed," Isa. 44:3. And: "The love of God has been shed abroad in our hearts through the Holy Spirit which has been given us," Rom. 5:5. This is also repugnant to the continuous practice of the Church, which prays by the mouth of the Prophet thus: "Turn thou me, and I shall be turned," Jer. 31:18. 7. Who teach: That the grace whereby we are converted to God is only a gentle advising, or (as others explain it), that this is the noblest manner of working in the conversion of man, and that this manner of working, which consists in advising, is most in harmony with man's nature; and that there is no reason why this advising grace alone should not be sufficient to make the natural man spiritual, indeed, that God does not produce the consent of the will except through this manner of advising; and that the power of the divine working, whereby it surpasses the working of Satan, consists in this, that God promises (continued in part 3...) ---------------------------------------------------- file: /pub/resources/text/ipb-e/epl-01: candt-02.txt .