Part II The Synod of Dort

The States-General summoned the delegates to meet at Dordrecht, also ImownasDort, on November 13,1618. The Dutch delegation consisted of fifty-eight ministers and elders; ap­pointed by the individual classes of each province. There were five Dutch theologians present from the various universities in the Netherlands. The States-General commissioned eighteen delegates as representatives of their interest. There was a foreign delega­tion of twenty-six theologians repre­senting England, Germany, Switzer­land, and the Southern Netherlands. The States-General provided the funds necessary for the meeting of the Synod, including the delegates' accommoda­tions.

The Remonstrant delegation con­sisted of thirteen men including their leader, Simon Episcopius. They ar­rived at Dort on December 6. Prior to their arrival, the Synod dealt with the following issues: an adequate Bible translation, the requirements of cat" echism preaching and catechetical in­struction, the baptism of slaves, the status of theology students, and cen­sorship. Upon their arrival, the Re­monstrant delegation protested the Synod's authoriry to act as a judge over matters of conscience. The Remon­strants called for a conference between equals. The Synod granted their re­quest. Both parties made concessions, however, the Remonstrants still re­fused to cooperate and be subject to the Synod. These contentions led to

their expulsion from the Synod on January 14,1619.

The Synod continued to meet after the expulsion of the Remonstrants. The delegates agreed to make the Word of God the sole standard for judging the controversy. The Synod fOTIllU­lated five Canons which refuted the doctrines of the Arminians. The Can­ons were adopted unanimously and delivered to the States-General as the doctrines of the Reformed church. The Synod dismissed on May 29, 1619, after 136 sessions.

The Canons of Dort The Canons ofDort consist of both

pOSitive and negative statements. The positive statements set forth the Re­formed doctrines. The negative state­ments are a rejection of the five heads of doctrine promoted by the Remon­strants: conditional election on the ground of foreseen faith, universal atonement, partial depravity, resist­ible grace, and the possibility ofa lapse from grace. The Canons contain the five doctrines of the Reformed church, but are divided into four chapters be­cause the third and fourth heads of doctrine (penaining to total depravity and irresistible grace) are combined into one chapter. Due to the length of the Canons, only a brief treatment of them will be given.

First Head of Doctrine: Divine Election and Reprobation

This Canon contains eighteen ar­tides advancing the doctrine com­monly called "unconditional election." The Canon lists nine paragraphs reject-

ing the en-ors of those who teach con­trary to the doctrine previously set forth.

The doctrine stated

All men are worthy of death be­cause they have sinned in Adam and God would have done no injustice had He allowed all men to perish. But God manifests His love to us in that He sent his only begotten Son into the world, that whosoever believeth on him should not perish, but have eternal life Oohn 3: 16). Therefore, God has or­dained that through the preaching of His Word, men should be brought to repentance and faith in Chl1st cruci­fied. The wrath of God abides upon those who refuse to believe this gos­pel, but those who receive it He deliv­ers from His wrath. The cause and guilt of unbelief and sin lie solely in man; God can in no way be charged with being the author or cause of sin. Faith in Jesus Christ, however, is the gift of God bestowed upon the elect.

Election is the unchangeable pur­pose of God, whereby, beforethefoun­dation of the world, He has out of mere grace, according to the sovereign good pleasure of His own will, chosen from the whole human race, which had fallen through their own fault from their plimitive state of rectitude into sin and destruction, a certain number of persons to redemption in Christ, whom He from eternity appointed the Mediator and Head of the elect and the foundation of salvation. 12

Thereis one decree of God pertain­ing to those whom He shall save; it encompasses the elect of the Old and New Testaments. The condition offore­seen faith is not the basis for God's election. God's good pleasure is the sale cause of a person's election and His election cannot be changed, an­nulled, or interrupted. The contem­plation of one's election must drive him to funher praising and glorifying God as he understands his wickedness and un­wOlthiness of this; God's gracious gift.

September, 1994 'I' THE COUNSEL of Chalcedon ~ 11

Reprobation means that God in "His sovereign, most jUst, irreprehenstble, and unchangeable good pleasure" 13 has passed overthose whom He willed to leave iri their sin and misery, which they have willfully chosen.

Those in whom a living faith in Christ, an assured confidence of soul, peace of conscience, an earnest en­deavor after filial obedience, a glorify­ingin God through Chrtst, is not as yet strongly felt, and who nevertheless make u~ of the means which God has appointed for working these graces in us, ought not to be alarmed at the mention of reprobation, nor to rank themselves among the reprobate, but diltgendy to persevere in the use of means, and with ardent desires de­voutly and humbly to wait for a season of richer grace. Much less cause to be terrified by the doctrine of reproba­tion have they who, thoughthey seri­ously desire to be turned to God, to please Him only, and to be delivered from ' the body of death, cannot yet reach that measure of holiness and faith to which they aspire; since a merciful God has promised that He will not quench the smoking flax, nor break the bruised reed. But this doc­trine is justly terrible to those who, regardless of God and of the Savior Jesus Chrtst, have wholly given them­selves up to the cates of the world and the pleasures of the flesh, so long as they are not seriously converted to God. li

SinCe God, in His Word, testifies that children of believers are holy by virtUe of the cOvenant, we are not to doubt the salvation of those whom God calls out of this life in infancy.

The rejection of errors The Synod rejected all those who

teach: .

That the decree of election consists only ofthe will of God to save those who believe and persevere in their

faith, nothing more than this being revealed in Scripture,

That there arevarious kinds of elec­tion "one general and the other par­ticular" or that there is one election to . faith and another unto salvation.

That God did not elect some as opposed to others out of His good pleasure, but rather that He chose out of all the possibilities the act of faith as

, the condition of salvation,

That man's proper use of the light of nature, his piety, meekness, and humility renders him fit for election unto faith and thereby eternal life.

That faith, the obedience of faith, holiness, godliness, and perseverance are not fruits of election but condi­tions for election~ Therefore, the one chosen is more worthy of election than the one not chosen.

That those elected to salvation are able to fall from grace and thereby perish,

That in this life there can be no assurance of salvation.

That there is no doctrine of repro­bation.

That God gives the gospel wane people rather than another because those to whom He delivers the gospel are more worthy.

Second Head of Doctrine: The Death of Christ, and the Redemption of Men Thereby

This Canon contains nine articles stating the doctrine commonly called "limited atonement"or, more prefer­ably, "particular redemption." The Canori lists seven paragraphs rejecting the errors of those who teach what is contrary to the docttine previously set forth.

The doctrine stated

God is supremely just and His jus­tice requires that sin be punished, not only in this life but for all eternity ..

12 'I' THE COUNSEL of Chalcedon 'I' September, 1994

Therefore, man is worthy of God's judgment and cannot esCape it. God in Hisinfinite mercy gave His only begot­ten Son on behalf ofthe electto satisfy His justice. The death of Jesus Christ

. was the only. perfect and sufficient sacrifice for sin, Christ's death is of infinite value and dignity because He was really man and really God. The declaration of the promise of the gos­pel "that'whoso",er beli",es in Christ cructfiedshall not perish but have eternal life" must be published to all nations and all persons without distinction and wherever possible. The calling of the elect is always effectual.

The unbelief of man is not due to a defect or insufficiency in the work of Christ but is wholly the guilt of the unbeliever. In contrast, those who believe do so solely by the grace of God and are indebted to Him for that grace. Those forwhotn Christ died are purged of their sins and will be delivered to the Father free from spot and blemish. The efficacioils atonement of Chrtst for His elect is according to the &over­eign counsel and will of God from the begtnning of the world.

The rejection of errors

1)le Synod rejected all those who teach:

That there was' never a definite decree to save any, so that the redemp­tion accomplished by Christ's atone­ment tnay never have been applied.

That the death of Christwas merely to acqUire from the Father His right to establish a covenant with man whereby ,he might be saved; be it a covenant of works 'or a covenant of grace.

That Christ merited by His work the right to deal with men again and to determine the conqition of salvation. Thl! obedience of men to, the condition depended upoT) their free will. Thus, it could be that none would seek to fulfill , . fhe condition.

That the covenant of grace is not that man is justified by faith and thereby receives the merits of Christ's work; but that God has revoked the demand for perfect obedience and regards faith itselfand the obedience offaith, though imperfect, as worthy of the reward of eternal life.

That aU are free from the guilt of original sin.

That grace is offered unto all man­kind and it is up to their free will whether or not to accept the grace offered.

That God loved some in such a high degree that Christ's death was not necessary.

Third & Fourth Heads of Doctrine: The Corruption of Man, His Conversion tD God, and the Manner Thereof

This Canon contains seventeen ar­ticles expressing the doctrines com­monly called "total depravity" and "ir­resistible grace.' The Canon lists nine paragraphs rejecting the errors of those who teach contrary to the doctrines previously set forth.

The doctrines stated

God created man in His image, as a holy being. He had true and saving knowledge of his Creator and spiritual things, and he was upright in all his ways. Man, by his own free will, re­belled against God and forfeited his excellency and because of his rebel­lion, man's mind was darkened, his judgment became perverse, and his heart became rebellious and wicked. All men proceeding by natural genera­tion from Adam are infested with his corruption, not by imitation but be­cause of their very nature as his off­spring. Therefore, all men are con­ceived and born in sin and are in bondage to sin. Apart from the work of the Holy Spirit all men are unwilling and unable to tum to God. There remains inman the knowledge of God,

so that he is inexcusable before God, however, he seeks to suppress this knowledge in unrighteousness. Even by the God-revealed law delivered by Moses to the jews, man cannot obtain salvation due to the weakness of his flesh. Whereas God revealed His will to a small number during the Old Testament era, He has seen fit in the New Testament era to reveal His will to many. We must npt speculate as to the reason for the distinction in num­bel' between the Old and the New Testaments, nor seek to understand why various people are not elected.

It is not the fault of the gospel nor of God that those called to believe do not believe. Nor must one who heeds the call of the gospel suppose he has properly exercised his free will. Belief must be ascribed solely to God and His mercy. When God works true conver­sion in man He not only delivers to him the gospel, but through the regen­eration of the Holy Spirit, He pervades his inner recesses. All in whom God works conversion are certainly, infalli­bly' and effectually regenerated and though this cannot be comprehended in this life, it is revealed that by God's grace men are enabled to believe and to love their Savior. Faith is the gift of God. God is not obligated in any way to bestow His grace upon anyone. Therefore, those who experience this grace owe eternal gratitude to God and must remove all pride and self-love when they realize it is nothing within themselves. Man retains the image of God, even in his unregenerate state, and upon regeneration man is to strive toward conformity to the law of God and seek after all obedience.

The rejection of errors The Synod rejected all those who

teach:

That original sin is an insuffident cause to render all men guilty before God.

That man was not created with original righteousness.

That the will of man has not fallen. It is merely hindered, and upon the removal of these hindrances, is able to choose or decline that which is good and proper.

That the unregenerate man is not totally dead in his sins, but that he may still hunger and thirst after righteous­ness.

That the unregenerate can use com­mon grace in such a manner that he may obtain saving grace.

That in conversion no new gifts are added to the will. Therefore,faith must previously be present, for it could not be added.

That God's role in conversion is that of advising the will of man. Man still possesses a good nature; God merely advises the man to choose His promises rather than the promises of Satan.

That God does not exercise His omnipotence in man's conversion, for man can still resist the work of the Spirit.

That grace and free will work to­getherto bring about conversion. Grace only comes to bear when the will pro­duces a desire for conversion.

Fifth Head of Doctrine: The Perseverance of the Saints

This Canon contains fifteen articles expounding the doctrine commonly called by the same title. The Canon lists nine paragraphs rejecting the er­rors of those who teach contrary to the doctrine previously set forth.

The doctrine stated

Those whom God has elected, He delivers from dominion and slavery to sin, though they remain in the body of sin and suffer the infirmities of the flesh. This taints even the best works with sin and results in the daily sins of infirmity. Therefore, the regenerate must daily ask forgiveness and seek to mortify his old nature, striving daily

September, 1994 ~ THE COUNSEL of Chalcedon ~ 13

for perfection though never obtaining it until that day ofhis deliverance from the body of death. Due to the sinful nature of man, those whom God re­generates would not perseve~ ifleft to their own strength, but God by His grace upholds and preserves them.

Sin Continues to tempt the regener­ate, but through constant prayer and meditation upon the Word· of God they must guard aga~nst yielding to temptation. The neglecting of which makes the regenerate liable to fall into sin even as God allowed David and Peter to succumb to their temptations. Such sins offend God, cause guilt, grieve the Holy Spirit, interrupt the exercise of faith, and sometimes create the sense of having lost the favor of God. Though God does allow His elect to stumble and fall into sin, He does not allow them to go so far as to lose the grace of adoption nor their state of justiftcatlon. Neither are they able to sin unto death. Nor does the Holy Spirit wholly withdraw from the elect.

It is God's mercy that preserves the believer froin death, not his merit or strength. God's preservation and the promise of their perseverance, is the believer's assurance that he will obtain to etemallife. This assurance is not an added revelation but results from be­lief in the promises God has given in His Word. The Scripture testiftes that the elect must undergo various temp­tationswhichrnayeause them to doubt their assurance, but the Father never tempts them beyond what they can endure.

The doctrine of the perseverance of the saints mayin no way cause pride or haughtiness among the elect of Go do To the contrary, the proper under­standing of this doctrine will lead one to humility and piety resulting from their gratitude. As God has begun the work of grace through the preaching of the gospel, so also He maintains those whom He .has called with the

same means. This doctrine can only be undeIStood through the regeneration of the mind, and is·the cause for much abuse and, scoffing among theunre­generate . ..

The rejection of errors

The Synod rejected all those who teach:

That perseverance is not the fruit of . election but is the condition of the new covenant which man must fulftll through his free will.

That God provides the believer with the power to persevere and that the desire to persevere depends upon the exercise ofthe will.

That the elect are able to fall from justi~g faith and from grace and salvatlon so that they are lost forever.

That true believers can sin the un­pardonable sin agitinst the Holy Spirit.

That the 'assurance of salvation by perseverance requires additional rev­elation.

that ihe doctrine of pt;rseverance in.its character and fonn causes man to sin freely, and thereby to doubt his 5alvatlon.

That the faith of those who believe only for a time is the same as saving faith, differing only in its duration.

.. That one who has "lost" his regen­eration may return a,nd be born again repeatedly. . . ,

That Christ never prayed for the perseverance of the believer.

Effects of the Synod Upon .the close of the, Synod, the

delegates delivered the Canons to the States-General. The Refonned churches believed that the civil magis­trate is responsible for the protection of the pure reUgion. This is stated in the ' Belgic Confession, Ai:ticle Thirty-six: "Their office [the magis­trates] is not orily to have regard unto and watch for the welfare · of the civil

14 f THE COUNSEL of Chalcedon ~ September, 1994

state, but. also that they protect the sacred ministry; and thus mayremove and preveIitall'idolatry and false wor­ship, that the kingdom of antichrist may be thus destroyed and the king­dom of.Christ promoted:

When the States-General received the doctrines they immediately began to enforce them. They banned the Anninian pastors from their pulpits; approximately two hundred were de­posed, Many of them went into exile, while some went ;'undergro1ind," and others recanted their errors. Thus the Reformed party.was able to re-establish and rnaintairi the pure doctrine of the church througliout the land.

Even after the Synod of Dort and the banishment of the Arminiarts, their theology did not cease to have an influence. In the Netherlands the Arminians were banned untilthe death of Maurice. When he died in 1625, the magistrates allowed the Anninians to return. They were not able to return to theirfonnerprominence; however,and much of their influence would be wit­nessed later in England with the Wesleys.

In the five Canons, the Synod of Dort formulated a pre.cise description ofsoteriology. God, by Hisprovidenee, used the Synod for the further devel­opment of His churCh. The Canons of Dort clearly states the Refonned posi­tion. The Dutch Refonned churches adopted the Canons as a creedal state­ment of her. position. The Canons of Dortalong with ,the Heidelberg Cat­echism and the Belgic Confession are known as the Three Forms of Unity, subScription to the Three Forms of Unity is still. required today in most Reformed churches.

Conclusion

The canons of Dort contain the "live points of Calvinism.' For a proper understanding bf the "five points,' it is

CONCLl.JI)ED ONPAG.E 24

,

Am:;wering Today'f'J Challengef'J

to the GOf'Jpe/

Dr. Greg Bahn6en Oatober 29-:30. 1994

Calvary Reformed Pref5. Churah 40:3 Whealton Road Hampton. VA 25666

(804) 826-5942

Canom. of.Dort. aont. necessary to understand the historical setting. It must be understood that the Canons area rebuttalofArminianism. As such they are specific and limited. The Synod did nOt set out to Sllmma­rize all that Calvin taught. They lim­ited their discussion to the points raised by the Arminians. Thus they sought to summarize God's Word in refuting what the Arminians taught.

The significance of the "five points" must not be over emphasized. Calvin­ism holds as a fundamental principle the absolute sovereignty of God. This is the principle of Calvinism. The sov­ereigntyofGod hasimplicatious forall areas oflife. We must not limit Calvin­ism to a certain sphere of activity. The "five points" must be subsumed under the sovereignty of God. "When once you have adopted the view that God shall be God in the full sweep of his many relationships to his creatures, you will arrive at predestination as a very logicaj. conclusion." 15 The Synod OfDort understood the sovereignty of God and the authority of His Word. They developed the five Canons as a ~ummary of, Scripture regarding $oteriology. ThllS, they were "Calvin-istic" .. n '

Seiected Bibliography "Canons of Dort, 1.7. "Ibid:. 1.15. "Ibid .• 1.16 l'Meeter, (~alvinism. 21.

24 ~' THE, COUNSEL of Chalcedon ~ September, 1994

Non-Profit Org. U.S. Postage

PAID BULK RATE

Permit No. 1553 Greenville, SC

29602