spoken, which the world only counts amusement and jest; and then the secrets and hypocrisy of men shall be disclosed and laid open before al Ard therefore the consideration of this judgment, is justly terrible and dreadful to the wicked and ungodly, but most desirable and comfortable to the righteous and the elect: because then their full deliverance shali be perfected, and there they shall receive the fruits of their labour and trouble, which they have borne. Their innocence shall be known to all, and they shall see the terrible vengeance which God shall execute on the wicked, who most cruelly persecuted, oppressed, and tormented them in this world; and who shall be convicted by the testimony of their own consciences, and being immortal, shall be tormented in that everlasting fire, which is prepared for the devil and his angels. But on the contrary, the faithful and elect shall be crowned with glory and honour; and the Son of God will confess their names before God his Father, and his elect angels; all tears shall be wiped from their eyes; and their cause, which is now condemned by many judges and magistrates, as heretical and impious, will then be known to be the cause of the Son of God. And for a gracions reward, the Lord will cause them to possess such a glory, as never entered into the heart of man to conceive. Therefore we expect that great day with a most ardent desire, to the end that we may fully enjoy the promises of God in Christ Jesus our Lord. Amen.

Even so, come Lord Jesus.

Rev. xxii. 20

CANONS,

RATIFIED IN THE NATIONAL SYNOD OF THE

REFORMED CHURCH,

HELD AT DORDRECHT, IN THE YEARS 1618 AND 1619

FIRST HEAD OF DOCTRINE.

Of Divine Predestination.

Article I. As all men have sinned in Adama, lie under the enrse, and arı obnoxious to eternal death, God would have done no injustice by leaving them all to perish, and delivering them over to condemnation on accoun of sin, according to the words of the apostle. Rom. in. 19, "that every mouth may be stopped, and all the world may become guilty before God.” And verse 23, "for all have sinned, and come short of the glory of God.” And Rom. vi. 23," for the wages of sin is death.”

Art. II. But in this the love of God was manifested, that he sent his only begotten Son into the world, that whosoever believeth on him should not perish, but have everlasting life. 1 John iv. 9. John iii. 16.

Art. III. And that men may be brought to believe, God mercifully sends the messengers of these most joyful tidings, to whom he will, and at whet time he pleaseth; by whose ministry seen are called to repentance and faith in Christ crucified. Rom. x. 14, 15. ་ How then shall they call on him, in whom they have not believed? And how shall they believe in him of whom they have not heard? And how shall they hear without a preacher! And how shall they preach except they be sent?”

Art. IV. The wrath of God abideth upon those who believe not this gospel. But such as receive it, and embrace Jesus the Saviour by a true and living faith, are by him delivered from the wrath of God, and from destruction, and have the gift of eternal life conferred upon them.

Art. V. The cause or guilt of this unbelief as well as of all other sins, is na wise in God but in man himself: whereas faith in Jesus Christ, and

salvation through him is the free gift of God, as it is written, "By grace ye are saved through faith, and that not of yourselves, it is the gift of God." Eph ii. 8. And unto you it is given in the behalf of Christ, not only to believe on him," &c. Phil. i. 29.

Art. VI. That some receive the gift of faith, from God, and others do not receive it, proceeds from God's eternal decree, "For known unto God are all his works from the beginning of the world." Acts xv. 18. Eph. i. 11. According to which decree, he graciously softens the hearts of the elect, nowever obstinate, and inclines them to believe; while he leaves the nonelect in his just judgment to their own wickedness and obduracy. 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, which though men of perverse, impure and unstable minds, wrest to their own destruction, yet to holy and pious souls affords unspeakable consolation.

Art. VII. Election is the unchangeable purpose of God, whereby, before the foundation of the world, he hath, 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 primitive 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.

This elect number, though by nature neither better nor more deserving than others, but with them involved in one common misery, God hath decreed to give to Christ, to be saved by him, and effectually to call and draw them to his communion by his word and Spirit, to bestow upon them true faith, justrication and sanctification; and having powerfully preserved them in the fellowship of his Son, finally, to glorify them for the demonstration of his mercy, and for the praise of the riches of his glorious grace; as it is written. " According as he hath chosen us in him, before the foundation of the world, that we should be holy, and without blame before him in love; having predestinated us unto the adoption of children by Jesus Christ to himself, according to the good pleasure of his will, to the praise of the glory of his grace, wherein he hath made us accepted in the beloved." Eph. i. 4, 5, 6. And elsewhere, "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. viii. 30.

Art. VIII. There are not various decrees of election, but one and the same decree respecting all those, who shall be saved, both under the old and new testament: since the scripture declares the good pleasure, purpose and counsel of the divine will to be one, according to which he hath chosen us from eternity, both to grace and to glory. to salvation and the way of salvation, which he hath ordained that we should walk therein,

Art. IX. 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 pre-requisite, cause or condition on which it depended; but men are chosen to faith and to the obedience of faith, holiness, &c. therefore elec tion is the fountain of every saving good; from which proceed faith, holiness, and the other gifts of salvation, and finally eternal life itself, as its fruits and effects, according to that of the apostle "He hath chosen us (not because we were) but that we should be holy, and without blame, before him in love." Eph. i. 4.

Art. X. The good pleasure of God is the sole cause of this gracious elec tion: which doth not consist herein, that God foreseeing all possible quali ties of human actions, elected certain of these as a condition of salvation, bu. that he was pleased ont of the common mass of sinners to adopt some certain persons as a peculiar people to himself, as it is written, "For the children being not yet born, neither having done any good or evil," &c It was said (namely to Rebecca) the elder shall serve the younger; as it is written. Jacob have I loved, but Esau have! hated." Rom. ix. 11, 12, 13. "And as many as were ordained to eternal life believed." Acts xiii. 48.

Art. XI. And as God himself is most wise, unchangeable, omniscient arad omnipotent, so the election made by him can neither be interrupted not changed, recalled or annulled; neither can the elect be cast away, nor their number diminished.

Art. XII. The elect in due time, though in various degrees and in dif. ferent measures, attain the assurance of this their eternal and unchangeable election, not by inquisitively prying into the secret and deep things of God; but oy observing in themselves with a spiritual joy and holy pleasure, the infallible fruits of election pointed out in the word of God-such as a true faith in Christ, filial fear, a godly sorrow for sin, a hungering and thirsting after righteousness, &c.

Art. XIII. The sense and certainty of this election afford to the children of God, additional matter for daily humiliation before him, for adoring the depth of his mercies, and rendering grateful returns of ardent love to him, who first manifested so great love towards them. The consideration of this doctrine of election is so far from encouraging remissness in the observance of the divine commands, or from sinking men in carnal security, that these, in the just judgment of God, are the usual effects of rash presumption, or of idle and wanton trifling with the grace of election, in those who refuse to walk in the ways of the elect.

Art. XIV. As the doctrine of divine election by the most wise counsel of God, was declared by the prophets, by Christ hiteself, and by the apostles, and is clearly revealed in the scriptures both of the old and new testament; so it is still to be published in due time and place in the church of God, for which it was peculiarly designed, provided it be done with reverence, in the spirit of discretion and piety, for the glory of God's most holy name, and for enlivening and comforting his people, without vainly aitempting to investigate the secret ways of the Most High.

Art. XV. What peculiarly tends to illustrate and recommend to us the eternal and unmerited grace of election, is the express testimony of sacred scripture, that not all, but some only are elected, while others are passed by in the eternal decree; whom God, out of his sovereign, most just, irre prehensible and unchangeable good pleasure, hath decreed to leave in the common misery into which they have wilfully plunged themselves. and not to bestow upon them saving faith and the grace of conversion; but per mitting them in his just judgment to follow their own ways, at last for the declaration of his justice, to condemn and punish them for ever, not only on account of their unbelief, but also for all their other sins. And this is the decree of reprobation which by no means makes God the author of sin, (the very thought of which is blasphemy) but declares him to be an awful, irreprehensible, and righteous judge and avenger.

Art. XVI. Those who do not yet experience a lively faith in Christ, an assured confidence of soul, peace of conscience, an earnest endeavour after filial obedience, and glorying in God through Christ, efficaciously wrought in them, and do nevertheless persist in the use of the means which God hath 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 diligently 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 have they to be terrified by the doctrine of reprobation, who, though they 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 Saviour Jesus Christ, have wholly given themselves up to the cares of the world, and the pleasures of the flesh, so long as they are not seriously converted ic God.

Art. XVII. Since we are to judge of the will of God, from his word, which testifies that the children of believers are holy, not by nature, but in virtue of the covenant of grace, in which they, together with the parents,

are comprehended, godly parents have no reason to doubt of the election and salvation of their children, whom it pleaseth God to call out of this life in their infancy.

Art. XVIII. To those who murmur at the free grace of election, and just severity of reprobation, we answer with the apostle: "Nay, but, O man, who art thou that repliest against God?" Rom. ix. 30. And quote the language of our Saviour, "Is it not lawful for me to do what I will with mine own?" Mat. xx. 15. And therefore with holy adoration of these mysteries, we exclaim in the words of the apostle: "O the depth of the riches both of the wisdom and knowledge of God! how unsearchable are his judgments, and his ways past finding out! For who hath known the mind of the Lord, or who hath been his counsellor? or who hath first given to him, and it shall be recompensed unto him again? For of him, and through him, and to him are all things: to whom be glory for ever.Amen."

SECOND HEAD OF DOCTRINE.

Of the death of Christ, and the redemption of men

thereby.

Art. I. God is not only supremely merciful, but also supremely just. And his justice requires (as he hath revealed himself in his word) that our sins committed against his infinite majesty should be punished, not only with temporal, but with eternal punishments, both in body and soul; which we cannot escape, unless satisfaction be made to the justice of God.

Art. II. Since therefore we are unable to make that satisfaction in our own persons, or to deliver ourselves from the wrath of God, he hath been pleased of his infinite mercy to give 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.

Art. III. The death of the Son of God is the only and most perfect sacrifice and satisfaction for sin; is of infinite worth and value, abundantly sufficient to expiate the sins of the whole world.

Art. IV. This death derives its infinite value and dignity from these considerations; because the person who submitted to it was not only really man, and perfectly holy, but also the only begotten Son of God, of the same eternal and infinite essence with the Father and holy Spirit, which qualifications were necessary to constitute him a Saviour for us; and because it was attended with a sense of the wrath and curse of God due to us for sin.

Art. V. Moreover the promise of the gospel is, that whosoever believeth 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 disunction, to whom God out of his good pleasure sends the gospel.

Art. VI. And, whereas many who are called by the gospel, do not repent, For believe in Christ, but perish in unbelief; this is not owing to any defect or insufficiency in the sacrifice offered by Christ upon the cross, but is wholly to be imputed to themselves.

Art. VII. But as many as truly believe, and are delivered and saved from sin and destruction through the death of Christ, are indebted for this benefit solely to the grace of God given them in Christ from everlasting, and not to any merit of their own.

Art. VIII. For this was the sovereign counsel, and most gracious will and purpose of God the Father, that the quickening and saving efficacy of the most precious death of his Son should extend to all the elect, for bestowing upon them alone the gift of justifying faith, thereby to bring them infallibly to salvation: that is, it was the will of God, that Christ by the blood of the

cross, whereby he confirmed the new covenant, should effectually redeem out of every people. tribe, nation, and language, all those, and those only, who were from eternity chosen to salvation, and given to him by the Father: that he should confer upon them faith, which together with all the other aving 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 for ever.

Art. IX. This purpose proceeding from everlasting love towards the elect has from the beginning of the world to this day been powerfully accomplished, and will henceforward 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..

THIRD AND FOURTH HEADS OF DOCTRINE.

Of the corruption of man, his conversion to God, and the manner thereof.

Art. 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, rebellions, and obdurate in heart and will, and impure in his affections.

Art. II. Man after the fall begat 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.

Art. III. Therefore all men are conceived in sin, and by nature children of wrath, incapable of any 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.

Art. IV. There remain however in man since the fail, the glimmerings of natural light, whereby he retains some knowledge of Cod, of natural things, and of the difference 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 farther, 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.

Art. V. In the same light are we to consider the law of the decalogne, 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, cor 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.