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FIFTH HEAD OF DOCTRINE
The Perseverance of the Saints
Article 1.
Whom God calls, according to his purpose, to the communion of his
Son, our Lord Jesus Christ, and regenerates by the Holy Spirit, he
delivers also from the dominion and slavery of sin in this life; though
not altogether from the body of sin, and from the infirmities of the
flesh, so long as they continue in this world.
Article 2.
Hence spring daily sins of infirmity, and hence spots adhere to the
best works of the saints; which furnish them with constant matter
for humiliation before God, and flying for refuge to Christ crucified;
for mortifying the flesh more and more by the spirit of prayer, and
by holy exercises of piety; and for pressing forward to the goal of
perfection, till being at length delivered from this body of death,
they are brought to reign with the Lamb of God in heaven.
Article 3.
By reason of these remains of indwelling sin, and the temptations
of sin and of the world, those who are converted could not persevere
in a state of grace, if left to their own strength. But God is faithful,
who having conferred grace, mercifully confirms, and powerfully preserves
them herein, 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 in prayer, that they be not led into temptation. When
these are neglected, they are not only liable to be drawn into great
and heinous sins, by Satan, the world and the flesh, but sometimes
by the righteous permission of God actually fall into these evils.
This, the lamentable fall of David, Peter, and other saints described
in Holy Scripture, demonstrates.
Article 5.
By such enormous sins, however, they very highly offend God, incur
a deadly guilt, grieve the Holy Spirit, interrupt the exercise of
faith, very grievously wound their consciences, and sometimes lose
the sense of God's favor, for a time, until on their returning into
the right way of serious repentance, the light of God's fatherly countenance
again shines upon them.
Article 6.
But God, who is rich in mercy, according to his unchangeable purpose
of election, does not wholly withdraw the Holy Spirit from his own
people, even in their melancholy falls; nor suffers them to proceed
so far as to lose the grace of adoption, and forfeit the state of
justification, or to commit sins unto death; nor does he permit them
to be totally deserted, and to plunge themselves into everlasting
destruction.
Article 7.
For in the first place, in these falls he preserves them in the incorruptible
seed of regeneration from perishing, or being totally lost; and again,
by his Word and Spirit, certainly and effectually renews them to repentance,
to a sincere and godly sorrow for their sins, that they may seek and
obtain remission in the blood of the Mediator, may again experience
the 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 God's free mercy, that they do not 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, intercession and
preservation of Christ be rendered ineffectual, nor the sealing of
the Holy Spirit be frustrated or obliterated.
Article 9.
Of this preservation of the elect to salvation, and of their perseverance
in the faith, true believers for themselves may and ought to obtain
assurance according to the measure of their faith, whereby they arrive
at the certain persuasion, that they ever will continue true and living
members of the church; and that they experience forgiveness of sins,
and will at last inherit eternal life.
Article 10.
This assurance, however, is not produced by any peculiar revelation
contrary to, or independent of the Word of God; but springs from faith
in God's promises, which he has most abundantly revealed in his Word
for our comfort; from the testimony of the Holy Spirit, witnessing
with our spirit, that we are children and heirs of God, Romans 8:16;
and lastly, from a serious and holy desire to preserve a good conscience,
and to perform good works. And if the elect of God were deprived of
this solid comfort, that they shall finally obtain the victory, and
of this infallible pledge or earnest of eternal glory, they would
be of all men the most miserable.
Article 11.
The Scripture moreover testifies, that believers in this life have
to struggle with various carnal doubts, and that under grievous temptations
they are not always sensible of this full assurance of faith and certainty
of persevering. But God, who is the Father of all consolation, does
not suffer them to be tempted above that they are able, but will with
the temptation also make a way to escape, that they may be able to
bear it, I Corinthians 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 or persevering produce licentiousness,
or a disregard to piety in those who are recovering from backsliding;
but it renders them much more careful and solicitous to continue in
the ways of the Lord, which he hath ordained, that they who walk therein
may maintain an assurance of persevering, lest by abusing his fatherly
kindness, God should turn away his gracious countenance from them,
to behold which is to the godly dearer than life: the withdrawing
thereof is more bitter than death, and they in consequence hereof
should fall into more grievous torments of conscience.
Article 14.
And as it hath pleased God, by the preaching of the gospel, to begin
this work of grace in us, so he preserves, continues, and perfects
it by the hearing and reading of his Word, by meditation thereon,
and by the exhortations, threatenings, and promises thereof, as well
as by the use of the sacraments.
Article 15.
The carnal mind is unable to comprehend this doctrine of the perseverance
of the saints, and the certainty thereof; which God hath most abundantly
revealed in his Word, for the glory of his name, and the consolation
of pious souls, and which he impresses upon the hearts of the faithful.
Satan abhors it; the world ridicules it; the ignorant and hypocrite
abuse, and heretics oppose it; but the spouse of Christ hath always
most tenderly loved and constantly defended it, as an inestimable
treasure; and God, against whom neither counsel nor strength can prevail,
will dispose her to continue this conduct to the end. Now, to this
one God, Father, Son, and Holy Spirit, be honor and glory, forever.
AMEN.
The true doctrine having been explained, the Synod
rejects the errors of those:
I. Who teach:
That the perseverance of the true believers is not a fruit of election,
or a gift of God, gained by the death of Christ, but a condition of
the new covenant, which (as they declare) man before his decisive
election and justification must fulfill through his free will. For
the Holy Scripture testifies that this follows out of election, and
is given the elect in virtue of the death, the resurrection and intercession
of Christ: "But the elect obtained it and the rest were hardened,"
Romans 11:7. Likewise: "He that spared not his own Son, but delivered
him up for us all, how shall he not also with him freely give us all
things? Who shall lay anything to the charge of God's elect? It is
God that justifieth; who is he that condemneth? It is Christ Jesus
that died, yea rather, that was raised from the dead, who is at the
right hand of God, who also maketh intercession for us. Who shall
separate us from the love of Christ?" Romans 8:32-35.
II. 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,
it even then ever depends on the pleasure of the will whether it will
persevere or not. For this idea contains an outspoken Pelagianism,
and while it would make men free, it makes them robbers of God's 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,"
I Corinthians 1:18.
III. Who teach:
That the true believers and regenerate not only can fall from justifying
faith and likewise from grace and salvation wholly and to the end,
but indeed often do fall from this and are lost forever. For this
conception makes powerless the grace, justification, regeneration,
and continued keeping by Christ, contrary to the expressed words of
the Apostle Paul: "That while we were yet sinners Christ died for
us. Much more then, being justified by his blood, shall we be saved
from the wrath of God through him," Romans 5:8,9. And contrary to
the Apostle John: "Whosoever is begotten of God doeth no sin, because
his seed abides in him; and he can not sin, because he is begotten
of God," I 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 Father's hand," John 10:28,29.
IV. Who teach:
That true believers and regenerate can sin the sin unto death or against
the Holy Spirit. Since the same Apostle John, after having spoken
in the fifth chapter of his first epistle, vss. 16 and 17, of those
who sin unto death and having forbidden to pray for them, immediately
adds to this in vs. 18: "We know that whosoever is begotten of God
sinneth not (meaning a sin of that character), but he that is begotten
of God keepeth himself, and the evil one toucheth him not," I John
5:18.
V. 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
all believers is taken away in this life, and the doubts of the papist
are again introduced into the church, while the Holy Scriptures constantly
deduce this assurance, not from a special and extraordinary revelation,
but from the marks proper to the children of God and from the constant
promises of God. So especially the Apostle Paul: "No creature shall
be able to separate us from the love of God, which is in Christ Jesus
our Lord," Romans 8:39. And John declares: "And he that keepeth his
commandments abides in him, and he in him. And hereby we know that
he abides in us, by the Spirit which he gave us," I John 3:24.
VI. Who teach:
That the doctrine of the certainty of perseverance and of salvation
from its own character and nature is a cause of indolence and is injurious
to godliness, good morals, prayers and other holy exercises, but that
on the contrary it is praiseworthy to doubt. For these show that they
do not know the power of divine grace and the working of the indwelling
Holy Spirit. And they contradict the Apostle John, who teaches the
opposite with express words in his first epistle: "Beloved, now are
we the children of God, and it is not yet made manifest what we shall
be. We know that, if he shall be manifested, we shall be like him,
for we shall see him even as he is. And every one that hath this hope
in him purifieth himself, even as he is pure," I John 3:2, 3. Furthermore,
these are contradicted by the example of the saints, both of the Old
and New Testament, who though they were assured of their perseverance
and salvation, were nevertheless constant in prayers and other exercises
of godliness.
VII. 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 Matthew 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 that 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.
VIII. 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," I Peter 1:23.
IX. Who teach:
That Christ has in no place prayed that believers should infallibly
continue in faith. For they contradict Christ himself, who says: "I
have prayed for thee (Simon), that thy faith fail not," Luke 22:32;
and the Evangelist John, who declares, that Christ has not prayed
for the Apostles only, but also for those who through their word would
believer: "Holy Father, keep them in thy name," and: "I pray not that
thou shouldest take them out of the world, but that thou shouldest
keep them from the evil one," John 17:11, 15, 20.
CONCLUSION
And this is the perspicuous, simple, and ingenious 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 confessions of the Reformed churches. Whence it clearly appears,
that some whom such conduct by no means became, have violated all
truth, equity, and charity, in wishing to persuade the public.
"That the doctrine of the Reformed churches concerning
predestination, and the points annexed to it, by its own genius and
necessary tendency, leads off the minds of men from all piety and
religion; that it is an opiate administered by the flesh and by the
devil, and the stronghold of Satan, where he lies in wait for all;
and from which he wounds multitudes, and mortally strikes through
many with the darts both of despair and security; that it makes God
the author of sin, unjust, tyrannical, hypocritical; that it is nothing
more than interpolated Stoicism, Manicheism, Libertinism, Turcism;
that it renders men carnally secure, since they are persuaded by it
that nothing can hinder the salvation of the elect, let them live
as they please; and therefore, that they may safely perpetrate every
species of the most atrocious crimes; and that, if the reprobate should
even perform truly all the works of the saints, their obedience would
not in the least contribute to their salvation; that the same doctrine
teaches, that God, by a mere arbitrary act of his will, without the
least respect or view to 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 by them;" and many other things of the
same kind, which the Reformed Churches not only do not acknowledge,
but even detest with their whole soul. Wherefore, this Synod of Dort,
in the name of the Lord, conjures as many as piously call upon the
name of our 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 the declaration of
the orthodox doctrine, confirmed by the unanimous consent of all and
each of the members of the whole Synod. Moreover, the Synod warns
calumniators themselves, to consider the terrible judgment of God
which awaits them, for bearing false witness against the confessions
of so many Churches, for distressing the consciences of the weak;
and for 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
Father's right hand, gives gifts to men, sanctify us in the truth,
bring to the truth those who err, shut the mouths of the calumniators
of sound doctrine, and endue the faithful minister of his Word with
the spirit of wisdom and discretion, that all their discourses may
tend to the glory of God, and the edification of those who hear them.
AMEN.
