5. Canons of Dordt. The Canons cover five heads of doctrine, in reply to the Remonstrance of 1610:
(1.) Election and reprobation. This section teaches unconditional election, and faith as a sovereign gift of God. It is important to notice that the Canons take the infralapsarian2 position. Article 1.1 states that man is a fallen creature, lying under the curse of God and deserving of eternal death. “For all have sinned and come short of the glory of God” (Rom 3:23); “For the wages of sin is death” (Rom 6:23). Therefore God would have done no injustice if He had left all men to perish in such a condition.
Immediately after this, the Canons speak in Article 1.2 of the manifestation of the love of God: “He sent His only begotten Son into the world, that whosoever believes in Him should not perish, but have everlasting life” (see Jn 3:16). Article 1.3 continues: “And that men may be brought to believe, God mercifully sends the messengers of these most joyful tidings to whom He will and at what time He pleases; by whose ministry men are called to repentance and faith in Christ crucified”. Article 1.6 indicates that there is a twofold response to the gospel: some believe and others believe not. Or, to put it differently: some receive the gift of faith, and others God leaves “in His just judgement to their own wickedness and obduracy [that is, hardness]. And herein is especially displayed the profound, the merciful, and at the same time the righteous discrimination between men, equally involved in ruin; or that decree of election and reprobation revealed in the Word of God.”
In Articles 1.7 and 1.9 the doctrine of election is then defined both with respect to what it is not, and what it is. “This election was not founded upon foreseen faith, and the obedience of faith, holiness, or any other good quality or disposition in man, as the . . . condition on which it depended.” The Canons point out that the latter are the fruits of election: “He has chosen us [not because we were, but] that we should be holy, and without blame, before Him in love” (Eph 1:4). Election is defined as “the unchangeable purpose of God whereby, before the foundation of the world, He has . . . chosen, from the whole [fallen] human race . . . a certain number of persons to redemption in Christ”. “Whom He did predestinate, them He also called: and whom He called, them He also justified: and whom He justified, them He also glorified” (Rom 8:30). This election is “out of mere grace, according to the sovereign good pleasure of His own will”.
To those who murmur at the free grace of election and just severity of reprobation, the Canons answer in Article 1.18 with the Apostle Paul: “Nay but, O man, who art thou that repliest against God?” (Rom 9:20).
(2.) The death of Christ and man’s redemption. This section teaches that, while the death of Christ is abundantly sufficient to expiate the sins of the whole world, the saving efficacy is limited to the elect.
This section begins, in Articles 2.1 to 2.3, by emphasising that man, who has sinned against God, cannot be saved without satisfaction to divine justice. Man cannot provide this satisfaction. But God, in His infinite mercy, has given “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”. This satisfaction is “of infinite worth and value, abundantly sufficient to expiate the sins of the whole world”.
Article 2.5 states that this satisfaction is to be proclaimed. “The promise of the gospel is, that whosoever believes 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.”
Article 2.8 states that it is the sovereign purpose of God that the quickening and saving efficacy of the most precious death of His Son should extend to all the elect, and them only.
(3.) and (4.) Man’s depravity and his conversion to God. These heads of doctrine were purposely combined, because of the close relationship between the two. This section teaches that all men are so totally depraved and corrupted by sin, that they cannot effect any part of their salvation. In sovereign grace God irresistibly calls and regenerates the elect to newness of life.
Articles 3.1 to 3.3 state that man was created after the image of God. But through the Fall, he has become “wicked, rebellious and obdurate [harden]ed in heart and will, and impure in his affections”. This corruption is passed on to man’s offspring, not by imitation, but by propagation of a vicious nature. “Therefore, all men are conceived in sin, and by nature [are] 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.”
In Articles 3.4 to 3.6 it is stated that the light of nature and the law of God cannot bring man to a saving knowledge of God and to true conversion. But what “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 . . . by means whereof it has pleased God to save such as believe.”
Article 3.8 states, “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.”
Articles 3.11, 3.12 and 3.14 state that 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, but He also powerfully regenerates them by His Holy Spirit. This is a supernatural work and “all in whose heart God works in this marvellous manner are certainly, infallibly and effectually regenerated, and do actually believe“. God works in them both the will to believe and the act of believing also. “For it is God which worketh in you both to will and to do of His good pleasure” (Phil 2:13). Yet it is also true that the will of man, renewed by God, “becomes itself active. Wherefore also, man is himself rightly said to believe and repent, by virtue of that grace received.”
According to Article 3.13, “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.”
(5.) Perseverance of the Saints. This section teaches that those thus saved, God graciously preserves so that they persevere until the end. In Articles 5.1 and 5.3 it is stated: Those whom God calls effectually, He delivers “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”. “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 therein, even to the end.”
Article 5.9 states, “Of this preservation of the elect to salvation and of their perseverance in the faith, true believers for themselves may and do 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”.
Some Further Points. After covering the five doctrines, as set out in the Canons, this section now concludes with two observations regarding the Canons:
(a.) The Canons were partly written to defend Calvinistic doctrine against false representations. The Conclusion of Canons mentions a few of these: (1) it makes God the author of sin, (2) it makes the believer careless and proud and leaves the unbeliever in despair and (3) it frustrates and invalidates the use of means, including infant baptism.
Against these accusations the authors of Canons are anxious to point out:
(1) the cause of man’s unbelief is in no wise in God (1.5), is in no wise due to insufficiency in Christ’s sacrifice (2.6), and is also not the fault of the gospel (3.9);
(2) the doctrine of election is far from encouraging negligence in the observance of the divine commands (1.13). Likewise, the doctrine of the saints’ perseverance should serve as an incentive to the serious and constant practice of gratitude and good works (5.12); and,
(3) the 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 of regeneration and food for the soul (see 3.17, 5.4 and 5.14). On the children of believers, baptized and who die in their infancy, the Canons state (see 1.17) that godly parents have no reason to doubt the election and salvation of these children. This is based on 1 Corinthians 7:14 “else were your children unclean; but now they are holy”.
(b.) The Canons are written so as to reflect pastoral concerns. The authors recognise that the doctrines can give rise to difficulties for believers, as well as for seeking souls. Therefore they say that the doctrine of election has to be preached (it is part of the whole counsel of God), but it is to be done with reverence, in the spirit of discretion and piety (1.14). They also emphasise the importance of the preaching of the gospel (see 1.3, 2.5 and 3.8). The believer who lacks assurance is directed not to a special revelation contrary to, or independent of, the Word of God, but to the promises of God, most abundantly revealed in His Word. Believers are to attain to assurance “by observing in themselves, with a spiritual joy and holy pleasure, the infallible fruits of election . . . such as a true faith in Christ, filial fear, a godly sorrow for sin and a hungering and thirsting after righteousness” (see 1.12 and 5.9-5.11). The Christian without assurance is encouraged to continue in the use of the means, “since a merciful God has promised that He will not quench the smoking flax, nor break the bruised reed” (1.16).
6. Concluding remarks. (a.) The Arminian issue is an important one, as it concerns the glory of God and the nature of God’s grace in the salvation of sinners.
(b.) Among the Calvinists there was a growing awareness that the five points of Arminianism were only a beginning of erroneous teaching and, if allowed, would result in further departures from the doctrines of Scripture.
(c.) Professor John Murray has compared Calvin, the Synod of Dordt and the Westminster Assembly on the doctrine of predestination. His conclusion is that there is a consensus in Reformed theology. Although there are distinguishing features appropriate to their respective contexts . . . yet on the subject of predestination there is one voice on all the essential elements of the doctrine.
(d.) In this paper the focus was the Synod of Dordt in relation to the Arminian controversy. That was the main business of the Synod. However, other matters were also discussed and agreed. Most notable of these was the decision to embark on a new translation of the Bible. This work was undertaken, and the “Statenbijbel” was published in 1637.
(e.) The Synod of Dordt was a blessing for the Church in the Netherlands. It was now established as a Reformed Church with a Calvinistic creed. The Further Reformation movement in the seventeenth century built on that foundation but emphasized that a sound confession of faith should go together with a life of practical godliness. The way of life in the nation had to be reformed, as well as the doctrine.
2See January issue, p 10.