Friday, October 21, 2011

WE REJECT DOCTRINAL ERRORS 8



The Canons of Dort, Fifth Head of Doctrine


The Perseverance of the Saints - Rejection of Errors



The true doctrine having been explained in No. 7, the Synod rejects the errors of those:


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     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 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? (Rom. 8:32-35).

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     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 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 Cor. 1:8).

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     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 (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).

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     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 (I John 5:18).

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     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 (I John 3:24).

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     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 (I 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.

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     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.


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     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).

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     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).

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