〈多特信经〉是1618年在荷兰 多特（Dort）召开的全国会议（synod）中完成的，当时阿民念主义者在教会中引起许多争论，他们不接纳加尔文的救恩神学观点，不认为神在人的救恩上有主权。阿民念主义（Arminianism）认为︰ 
（一）神拣选一个人，因为神预见那个人有信心；反之，神不拣选一个人，因为神预见那个人没有信心。
（二）虽然只有信的人才能得救，但基督已经为每一个人死。
（三）人极其败坏，除非神先赐下救恩，使人开始有信心，否则人不能行善。
（四）人可以拒绝神的救恩。
（五）一个人即使真正重生，也不确定能守住信仰。
为了解决这种争论，荷兰国会在1618年召开一全国性会议，并邀请各国改革宗教会的代表参加；当时有卅五位本地牧师、几位长老、五位神学家、十八位国家顾问，及廿七位外国代表列席，这些外国代表分别来自苏格兰、英格兰、比利时、瑞士、法兰西等国。阿民念主义者本来以为自己和其他成员都是以同样的身分参加会议，没想到竟然成了被告，要为自己的立场辩护。这次会议持守加尔文主义（Calvinism）的传统，判定阿民念主义所提的上述五点是错误的看法，并完成〈多特信经〉，订出加尔文主义五要点，把加尔文预定论发挥得淋漓尽致︰
（一） 神拣选人没有条件，纯粹是恩典；连人的信心也是神的恩典。
（二） 虽然基督受死足以救赎全体世人一切的罪，但赎罪的功效只临到神所拣选的人。
（三、四）世上每一个人都堕落了，不能自救，只有神按着祂的主权和恩典所呼召的人才能重生，经历生命的更新。
（五） 神所呼召的人，神必保守到底，所以信徒即使在极大的软弱中，仍能有得救的确据。
〈多特信经〉对荷兰改革宗教会有极大的影响。而三十年后完成的〈韦敏斯德公认信条〉（Westminster Confession of Faith）也是建立在〈多特信经〉的神学根基上。

多特信经
第一项教义　神的预定（predestination）
第一条
因为众人在亚当里都犯了罪、受咒诅、当受永死，所以如果神让众人灭亡，因罪恶而被定罪，神也没有什么不公义的地方，因为使徒保罗说：「好塞住各人的口，叫普世的人都伏在神审判之下」（罗三19），「因为世人都犯了罪，亏缺了神的荣耀」（罗三23），「因为罪的工价乃是死」（罗六23）。
第二条
但「神差他独生子到世间来，…神爱我们的心在此就显明了」（约壹四9），「叫一切信他的，不至灭亡，反得永生」（约三16）。
第三条
神为了使人能够信靠祂，便按着祂的怜悯，差遣众使者传这大喜信息；祂要谁听见这大喜信息，谁就听见，而且是在祂看为好的时候听见。人听见这些使者传讲的信息，就觉得神要他悔改，相信钉十字架的基督。「然而人未曾信他，怎能求他呢？未曾听见他，怎能信他呢？没有传道的，怎能听见呢？若没有奉差遣，怎能传道呢？」（罗十14-15）
第四条
神的忿怒常在那些不信这福音的人身上；但那些接受福音、以真实活泼的信心投靠救主耶稣的人，耶稣就拯救他脱离神的忿怒，不致灭亡，反得永生。
第五条
人为什么不信靠神？为什么犯罪？这问题决不在神，而在人自己；至于人信靠耶稣基督、因祂得救，则是神白白的恩赐，因为经上记着说︰「你们得救是本乎恩，也因着信，这并不是出于自己，乃是神所赐的」（弗二8），「你们蒙恩…得以顺服基督」（腓一29）等。
第六条
有些人蒙神恩典得以相信，有些人则否，这都是出于神的永旨（eternal decree）。「这话是从创世以来，显明这事的主说的」（徒十五18），「这原是那位随己意行做万事的，照着他旨意所预定的」（弗一11）。神所拣选的人无论怎样固执，神都按照这个永旨，以恩典软化他们的心，使他们愿意相信；至于神所没有拣选的人，神就按照祂的公义，决定任凭他们存邪僻顽梗的心。我们从这件事可以特别看出神深奥、怜悯，同时又公义的本性，因为神对同样陷入灭亡绝境的人，却用不同的方式对待他们，这就是圣经启示的「神拣选与遗弃（reprobation）的元旨」。悖谬、不洁与不坚固的人虽然强解这元旨（decree）就自取沉沦，但圣洁敬虔的人却从这元旨得到无比的安慰。
第七条
拣选（election）是神不变的心意，所以神在创立世界以前，纯粹因为祂的恩典，就按着祂至高旨意所喜悦的，从全体人类中拣选一些人，使他们在基督里得蒙救赎。论到全体人类，他们原本正直，但都因自己的错谬而堕落，陷入罪恶与败坏；论到基督，神从万古之先就立祂为选民的中保与元首，是选民得救的根基。
这些蒙拣选的人，虽然原本并不比别人强，也不比别人配，而与别人一样，都在罪恶苦海中，但是神颁布永恒的元旨：（一）预定他们归给基督，被祂救赎；（二）用祂的话、祂的灵呼召他们，并且这呼召必要产生果效，使他们回应这呼召，吸引他们与基督相交；（三）赐给他们真实的信心，使他们被称为义，得以成圣；（四）以大能保守他们与基督相交，使他们至终得荣耀，以彰显祂的怜悯，使祂荣耀的恩典得着称讚。如经上所记︰「就如神从创立世界以前，在基督里拣选了我们，使我们在他面前成为圣洁，无有瑕疵；又因爱我们，就按着自己的旨意所喜悦的，预定我们借着耶稣基督得儿子的名分，使他荣耀的恩典得着称讚；这恩典是他在爱子里所赐给我们的」（弗一4-6），又说︰「预先所定下的人又召他们来；所召来的人又称他们为义；所称为义的人又叫他们得荣耀」（罗八30）。第八条
论到一切得救的人，不论是在旧约之下得救，或是在新约之下得救，神拣选的元旨都只有一个，而不是许多个；因为圣经宣告：神所喜悦、所预定、所安排的旨意只有一个，神按照这个旨意，从万古之先拣选我们，使我们既蒙恩典、又得荣耀，既蒙救赎、又走上救恩之路，就是祂预定我们要行在其中的。
第九条
神这样拣选人，并不是因为神预先看见人会有信心，并且因信顺服、圣洁，或是预先看见人里面有任何其他美好的品格与性情，以这些为拣选的先决条件或原因；而是人蒙神拣选，以致有信心、因信顺服、圣洁等。所以神的拣选才是根源，人得救之后会表现各种善行，这些都是结果，例如：信心、圣洁以及其他随着救恩而来的恩典（最后还包括永生），这些都是神的拣选产生的果效，正如使徒保罗所说︰「在基督里拣选了我们，使我们在他面前成为圣洁，无有瑕疵」（弗一4），而不是「因为我们圣洁，无有瑕疵，所以神在基督里拣选了我们」。
第十条
神拣选的恩典只有一个原因，就是神的美意；神拣选的原则不是「预先看出全体人类一切可能的行为，再从其中选择一些作为得救的条件」；而是「神乐意从同样一群罪人中，收养一些人特作自己的子民」，如经上所记︰「双子还没有生下来，善恶还没有做出来…神就对利百加说︰『将来大的要服事小的。』正如经上所记︰『雅各是我所爱的，以扫是我所恶的。』」（罗九11-13），「凡预定得永生的人都信了」（徒十三48）。
第十一条
神既然全智、不变、无所不知、无所不能，所以祂的拣选既不能中断，也不能改变；既不能收回，也不能作废；选民既不能被遗弃，数目也不能减少。
第十二条
选民在适当的时候得着确据，知道他们所蒙的拣选是永恒的、是不改变的，不过有些人确据比较大、比较深，有些人确据比较小、比较浅。而且人不需要好奇窥探神的隐秘、深奥的事，才能得到这个确据，而是在圣灵的喜乐中，圣洁而欢喜地观察他们里面的光景，就能知道自己有蒙拣选的果子，是不能废去的，也是圣经所指示的，例如：在基督里的真信心，敬畏神如同儿子敬畏父亲，为罪忧伤，饥渴慕义等。
第十三条
神的儿女明确意识到自己蒙神拣选，会使他们每日在神面前更谦卑，更讚美祂的深恩厚爱，想到神先向他们显出如此大爱，就更会存感激的心报答这大爱。一个人思量拣选的教义，决不会让他怠惰不遵行神的命令，或使他沉缅于属肉体的安全感；从神的公正判断来看，这种论点过于轻率、任意妄言，说这样话的人，自己其实拒绝走拣选的道路。
第十四条
这个「拣选」的教义是神最有智慧的安排，先知、基督自己与众使徒都宣讲，新旧约圣经也都清楚启示；既是这样，神的教会只要心存敬畏、谨慎虔诚，就仍然应该在适当时机、适当地点传讲，因为这个拣选的教义是特别为神的教会预备的，使神至圣的名得着荣耀，使神的百姓得振奋、蒙安慰，而不是要探究至高者的隐秘，因为这必定徒劳无功。「因为神的旨意，我并没有一样避讳不传给你们的」（徒廿27），「深哉！神丰富的智慧和知识。他的判断何其难测！他的踪迹何其难寻！谁知道主的心？谁作过他的谋士呢」（罗十一33-34），「我凭着所赐我的恩对你们各人说︰不要看自己过于所当看的；要照着神所分给各人信心的大小，看得合乎中道」（罗十二3），「照样，神愿意为那承受应许的人格外显明他的旨意是不更改的，就起誓为证。借这两件不更改的事，神决不能说谎，好叫我们这逃往避难所、持定摆在我们前头指望的人可以大得勉励」（来六17-18）。
第十五条
圣经明白说到神拣选的恩典，而且说这恩典是永恒的，人不配得，是神白白赐下的；因为有这样明显的见证、清楚的解说，所以对我们特别有说服力。圣经明说，并不是每个人都蒙拣选，而是只有一些人蒙拣选，其馀的人在神永恒的元旨中被遗弃。神按着祂所喜悦，至高、至公义，无可指摘、无可更改的心意，颁布永恒的元旨将他们遗弃，让他们留在罪恶的苦海中（这苦海原是全体世人一同故意跳进去的），并不将得救的信心与归正（conversion）的恩典赐给他们；而按着祂公正的判断，让他们偏行己路；最后为了显明祂的公义，永远定罪他们、刑罚他们。神这样定罪并刑罚他们，不只因为他们不信，也因为他们犯了其他各种罪。这就是遗弃的元旨，但这决不使神成为罪的始作俑者（连这种念头都是亵渎神），反而显明神大而可畏、无可指摘，行公义的审判，按着公义报应各人。
第十六条
有些人还没有经历基督里的活泼信心、心里还没有确切的把握、良心还不得平安、还没有殷勤顺服神如同儿子顺服父亲、也还没有借着基督以神为乐，虽然他们里面还没有结出这些果子，却仍旧持续使用蒙恩的管道（means of grace，就是神所指定，要使人里面能产生这些恩典果效的方法），不必听到遗弃就惊慌，也不必算自己是被神遗弃的，而应该殷勤持续使用这些蒙恩的管道，并以热切、敬虔、谦卑的态度，等候更丰盛恩典的时期来到。至于有些人虽然诚心愿意归向神，单求神的喜悦，脱离取死的身体，但还没有到达所盼望的圣洁与信心程度，更不必因遗弃的教义而惊惧，因为慈悲怜悯的神已经应许，将残的灯火祂不吹灭，压伤的芦苇祂不折断。但是有些人忽视神，藐视救主耶稣基督，沉缅于今生的思虑、肉体的快乐，他们如果还没有诚心归向神，就应该害怕遗弃的教义。
第十七条
我们既然是从圣经来判断神的旨意，而圣经说信徒的儿女不是因为他们的本性而圣洁，而是因为他们与父母一同承受恩典之约而圣洁，所以如果神按着祂的美意，将敬虔父母的子女还在婴孩时期就接他们离世，父母应当确定他们的子女是蒙拣选的、是得救的，不须怀疑。
第十八条
神的拣选显出祂的恩典宽大，神的遗弃显出祂的公义严厉，如果有人对此心怀不平，我们要按照使徒保罗所说的回答他︰「你这个人哪！你是谁，竟敢向神强嘴呢？」（罗九20）又引用主耶稣所说的︰「我的东西难道不可随我的意思用吗？」（太廿15）我们景仰这样的奥祕无比神圣，所以用使徒保罗的话表达我们的惊叹︰「深哉！神丰富的智慧和知识。他的判断何其难测！他的踪迹何其难寻！谁知道主的心，谁作过他的谋士呢？谁是先给了他，使他后来偿还呢？因为万有都是本于他，依靠他，归于他。愿荣耀归给他，直到永远。阿们！」（罗十一33-36）
本次总会既然说明了真实的「拣选与遗弃」教义，就反对下列错误教导︰

错误教导之一
神的旨意是拯救那些「会相信、会持守（persevere）信仰、会凭信顺服」的人。这是「神拣选人得救之元旨」的全部内容；圣经对这元旨没有别的启示。
反对理由
这种说法显然违反圣经。圣经不但宣告「神要拯救那些会相信的人」，更宣告「神从万古之先就拣选某些特定的人，使他们超过别人，到了时候就要赐给他们在基督里的信心，使他们在基督里能够持守（persevere）」，如经上所记︰「你从世上赐给我的人，我已将你的名显明与他们」（约十七6）；「凡预定得永生的人都信了」（徒十三48）；「就如神从创立世界以前，在基督里拣选了我们，使我们在他面前成为圣洁，无有瑕疵」（弗一4）。

错误教导之二
神有许多种不同的拣选︰有些是一般的拣选（general election）、没有特定对象（indefinite），有些是特别的拣选（particular election）、有特定对象（definite）；而即使是后者（有特定对象），又还可以分成「不完全的拣选」（incomplete election）和「完全的拣选」（complete election）。所谓「不完全的拣选」，是指「神对这个特定对象，也还没有完全决定要不要一直拣选他到底」，这种拣选有条件、可反悔。所谓「完全的拣选」，则指「神对这个特定对象，已经决定要一直拣选他到底了」，这种拣选不讲条件、不会反悔。换句话说，有一种「使人相信的拣选」（election unto faith），有一种「使人得救的拣选」（election unto salvation）。神可以只拣选一个人使他有信心、被称义，但还没有完全决定要拣选他得救。
反对理由
神的救恩其实是一连串荣耀的作为，环环相扣，好像一条金链，如罗马书八章30节所记：「预先所定下的人又召他们来；所召来的人又称他们为义；所称为义的人又叫他们得荣耀」。人不看圣经，凭空想像，才会搞出这么多种拣选，败坏拣选的教义，扯断救恩的金链。

错误教导之三
圣经讲拣选时，提到神的「美意」与「安排」，但这美意与安排并不是神拣选这人、遗弃那人，而是神从各种可能条件（包括律法的功效），或各种事物规则中，拣选「信心的举动」（act of faith）。这种信心的举动原本不配得赏、不能邀功，带来的顺服也不完全，但神规定以这种信心举动作为得救的条件，愿意按着祂的恩典把这些不完全的顺服看成完全，算这种不完全的顺服配得永生赏赐。
反对理由
这种错误教导有害无益，使神的美意与基督的功劳变得一文不值，又用不实的问题引人离开称义的真理（靠恩称义）、圣经的纯全。如果这种教导正确，那么保罗在提摩太后书一章9节所说「神救了我们，以圣召召我们，不是按我们的行为，乃是按他的旨意和恩典。这恩典是万古之先，在基督耶稣里赐给我们的」就错了。

错误教导之四
人要符合某些条件才能蒙「得信心的拣选」，而这些条件已经事先讲明，就是人应该善用天然的光（light of nature）、敬虔、谦卑、温柔，使自己适合承受永生，彷彿是依靠这些美德被拣选。
反对理由
这很像伯拉纠（Pelagius）的教导，不符使徒的教义，因为保罗说︰「我们从前也都在他们中间，放纵肉体的私慾，随着肉体和心中所喜好的去行，本为可怒之子，和别人一样。然而神既有丰富的怜悯，因他爱我们的大爱，当我们死在过犯中的时候，便叫我们与基督一同活过来（你们得救是本乎恩）。他又叫我们与基督耶稣一同复活，一同坐在天上，要将他极丰富的恩典，就是他在基督耶稣里向我们所施的恩慈，显明给后来的世代看。你们得救是本乎恩，也因着信，这并不是出于自己，乃是神所赐的；也不是出于行为，免得有人自夸」（弗二3-9）。

错误教导之五
当神预见一个人开始相信、圣洁、敬虔，或是持续地相信、圣洁、敬虔一段时间，神就会拣选他，但神还没有完全决定，要不要一直拣选他到底；这称为「不完全的拣选」。当神预见一个人一直相信、归正、圣洁、敬虔，持守到底，就会决定一直拣选他到底；这称为「完全的拣选」。从恩典和福音的角度来看，一个人会因为持续地相信、归正、圣洁、敬虔，持守到底，而比较配蒙拣选；所以「持续相信、因信顺服、圣洁、敬虔，持守到底」，并不是拣选的结果，而是拣选的条件。神已经事先声明，人要履行这些条件才会永蒙拣选，得荣耀。那些蒙神完全拣选到底的人，都是神所预见会履行这些条件的人。这些条件是人蒙拣选的原因，人如果没有履行这些条件，就不会永蒙拣选，得荣耀。
反对理由
这牴触整本圣经的教导。圣经不断教导「拣选不是因为行为，乃在乎召人的主」或类似的观念。「神拣选人的旨意，不在乎人的行为，乃在乎召人的主」（罗九11），「凡预定得永生的人都信了」（徒十三48），「就如神从创立世界以前，在基督里拣选了我们，使我们在他面前成为圣洁」（弗一4），「不是你们拣选了我，是我拣选了你们」（约十五16），「既是出于恩典，就不在乎行为」（罗十一6），「不是我们爱神，乃是神爱我们，差他的儿子为我们的罪作了挽回祭，这就是爱了」（约壹四10）。

错误教导之六
不是每一个「使人得救的拣选」都不会改变。不管神曾经颁布什么元旨，有些选民仍可能灭亡，而且也真的灭亡了。
反对理由
这种教导把神说成是会改变的神，这是很严重的错误。神坚定不移的拣选，是蒙拣选之敬虔人的安慰，这种拣选一旦被说成是会改变的，他们就得不着安慰了。这种教导也不符圣经，因为圣经说：（一）选民不可能偏离正道：「因为假基督、假先知将要起来，显大神蹟、大奇事，倘若能行，连选民也就迷惑了」（太廿四24）；（二）基督不会失去天父赐给祂的人：「差我来者的意思就是：他所赐给我的，叫我一个也不失落」（约六39）；（三）神也荣耀那些祂所预定、呼召、称义的人：「预先所定下的人又召他们来；所召来的人又称他们为义；所称为义的人又叫他们得荣耀」（罗八30）。

错误教导之七
如果有人永蒙拣选得荣耀，这拣选在今生是没有效果的，无从知道、也无法确定的；除非在可以改变、不确定的条件下，才能确定。
反对理由
这种教导说什么「不确定的确定」，已经够荒谬了，更何况圣徒的经历也不是这样，因为他们既知道自己蒙拣选，就与使徒一同快乐，讚美神这恩典（参以弗所书第一章）。基督也吩咐他们要因名字记载在天上，而与祂的门徒一同欢喜：「要因你们的名记录在天上欢喜」（路十20）。他们也因为知道自己蒙拣选，所以能抵挡魔鬼的火箭，说「谁能控告神所拣选的人呢」（罗八33）。

错误教导之八
神仅凭祂公义的旨意，既没有决定让任何人陷在亚当的堕落里，一同在罪中、一同被定罪；也没有遗弃任何人使他得不到恩典，以致没有信心，无法归正。
反对理由
因为神的元旨非常确定︰「神要怜悯谁，就怜悯谁；要叫谁刚硬，就叫谁刚硬」（罗九18），「因为天国的奥秘，只叫你们知道，不叫别人知道」（太十三11），「父啊，天地的主，我感谢你！因为你将这些事向聪明通达人就藏起来，向婴孩就显出来」（太十一25-26）。

错误教导之九
神为何让福音传给甲，没有传给乙？原因不完全是神的美意，而是因为甲比乙更好、更配得这恩典。
反对理由
摩西反对这种说法，所以对以色列说︰「看哪！天和天上的天，地和地上所有的，都属耶和华——你的神。耶和华但喜悦你的列祖，爱他们，从万民中拣选他们的后裔，就是你们，像今日一样」（申十14-15）；基督也说︰「哥拉汛哪，你有祸了！伯赛大啊，你有祸了！因为在你们中间所行的异能，若行在推罗、西顿，他们早已披麻蒙灰悔改了」（太十一21）。第二项教义　论基督的死，和人借此所得的救赎
第一条
神不但是无限慈爱，神也是无限公义。神无比尊严，我们犯罪干犯了祂，按照神的公义，这罪必须受刑罚，正如圣经所启示的；不但现在受刑罚，也要永远受刑罚；不但身体受刑罚，灵魂也要受刑罚；除非神的公义得到满足，否则我们不能逃脱这刑罚。
第二条
所以既然我们自己这个人不能满足神的公义，也不能救自己脱离神的忿怒，神就乐意赐下祂的独生子作我们的中保，使祂成为罪，为我们成了咒诅，又代替我们受咒诅，好使祂替我们满足神的公义。神这样做是出于祂无限的怜悯。
第三条
神的儿子受死，这是惟一的赎罪祭，也是最完全的赎罪祭，惟有这样才能满足神的公义，也最能满足神的公义；这赎罪祭有无限的价值，足以补偿全世界的罪，而且绰绰有馀。
第四条
基督受死具有无限的价值与尊严，理由如下：（一）这位受死的基督不但是一个完全圣洁而真实的人，更是神的独生子，祂的本质与圣父、圣灵同样永恒而无限；无论是谁，都必须具备这样的本质，才有资格作我们的救主；（二）我们犯罪，当受神的忿怒与咒诅，而基督受死，为我们担当了这一切。
第五条
除此之外，神的福音还应许：任何人如果相信这位为我们钉在十字架上的基督，就不至灭亡，反得永生。我们应该向万国万民宣告传扬这应许，不作区分、没有差别，并且吩咐他们悔改、信主，因为神乐意让他们领受福音。
第六条
神用这福音呼召人，尽管许多人并不悔改，也不相信基督，以致他们灭亡，但这不是因为基督在十字架上所献的祭有任何的缺点，或是还不够，而是要完全怪他们自己。
第七条
但那些真实相信的人，就因基督受死而得救，脱离罪恶，不致灭亡；这完全是因为神从万古之先，就在基督里赐给他们恩典，他们才能得到这好处，他们自己并没有任何功劳。
第八条
父神凭祂的至高主权，以祂的无比恩典，定意安排了下面几件事：（一）祂宝贵的爱子受死，能使人得生命、蒙拯救，这受死的功效要临到所有选民，好把称义所需的信心惟独赐给选民，且白白赐给选民，使他们必定得救；（二）换句话说，神的旨意是叫基督在十字架上流血，证实神所应许的新约，并从各民、各族、各国中救赎那些神从万古之先就拣选以致得救的人，就是圣父所赐给祂的那些人；只有那些蒙拣选的人被救赎，而且这救赎必然有果效──这些人必然回应神的呼召以致得救；（三）神要赐给他们信心，这信心，连同其他圣灵所赐使人得救的恩典，都是基督用受死的代价买来给他们的；（四）神要除掉他们一切的罪，包括罪性与罪行，包括信主前犯的罪与信主后犯的罪；（五）神既是信实的，要保守他们到底，最后就会让他们无瑕无疵地在神面前享受永远的荣耀。
第九条
神这样定意，是出于祂对选民永远的爱。神从创立世界到今天，一直都在以大能成全这心意，尽管阴间的权柄要拦阻神的心意成全，也无法得逞，神还要一直继续成全祂的心意，所以选民会在适当的时候合而为一，而且任何时候都会有信徒组成教会，这样的教会根基是建立在基督的宝血上，并且持续坚定爱主，忠心服事主；教会是新妇，主是新郎，在十字架上为新妇舍命，教会要称颂讚美祂，从今世直到永远。
本次总会既然说明了有关「救赎」的真实教义，就反对下列错误教导︰

错误教导之一
父神已经预定祂的儿子要死在十字架上，但是父神没有明确颁布特定的元旨，表示祂要拯救任何人；即使基督受死成全救赎，但实际上从来没有施行在任何人身上，基督受死仍可能使他配成为世人的需要、世人的益处、与世人的价值，而且在各方面都完整如常、完美无缺。
反对理由
这种教导近于藐视父神的智慧与耶稣的功劳，并且违反圣经，因为耶稣曾说︰「我为羊舍命…我也认识他们」（约十15、27）。先知以赛亚论到救主也说︰「耶和华以他为赎罪祭。他必看见后裔，并且延长年日，耶和华所喜悦的事，必在他手中亨通」（赛五十三10）。最后，我们相信大公基督教会，而这教导违反大公基督教会所依据的信条。

错误教导之二
基督受死不是为了要借着他的血凭恩坚立新约，而只是要让父神按着祂所喜悦的，可以有权与人建立这样的新约，或借恩典、或凭行为。
反对理由
这教导违反圣经，因为圣经教导说，基督已成为更美之约的中保，这更美之约就是新约，也是遗命，只要立约者死了，这约就生效。「耶稣就作了更美之约的中保」（来七22），「为此，他作了新约的中保，既然受死赎了人在前约之时所犯的罪过，便叫蒙召之人得着所应许永远的产业」（来九15），「因为人死了，遗命才有效力」（来九17）。

错误教导之三
基督的补罪（satisfication）并没有使祂有资格为任何人成全救恩本身，也没有使祂有资格为人成全信心，使人因这信心真实得到基督补罪的功效，以致得救。基督的补罪，只让祂有资格使父神有权、或有意再次与人相交，并让父神按祂所喜悦的制定新的条件；不过人是否能顺服这些条件，要看人的自由意志，以致结果可能没有人能履行这条件，或是每个人都能履行这条件。
反对理由
这种教导太轻视基督的受死，不承认基督因受死得到极重要的果效与益处。这是伯拉纠主义（Pelagianism）错误从地狱复出。

错误教导之四
基督受死，在人与神之间作居间和解（mediation）的工作，因此父神与人立恩典的新约，但这约并不在于「我们因信接受基督的功劳，在神面前称义而得救」，而是在于「神不再要求人能凭信完全顺服，而是把我们不完全的信心和顺服看成是完全顺服律法，并且神按着祂的恩典认定这种不完全的信心和顺服配得永生的赏赐」。
反对理由
这违反圣经所说︰「如今却蒙神的恩典，因基督耶稣的救赎，就白白的称义。神设立耶稣作挽回祭，是凭着耶稣的血，借着人的信」（罗三24-25）。这种教导和可恶的苏西尼派（Socinianism）一样，都在宣扬一种在神面前称义的奇怪新法，不符全体教会的共识。

错误教导之五
每个人都被神接纳，与神和好，进入恩典之约，所以没有人应该因为原罪而被定罪，所以每个人都不被定罪，脱离原罪，不再有罪。
反对理由
这种教导与圣经冲突。圣经说︰我们「本为可怒之子」（弗二3）。

错误教导之六
有人特意区分「配得」（merit）与「支取」（appropriate），以致有人如果粗心大意，经验不足，就可能以为「就神而言，神已经决定要把基督受死带来的益处，一律平等地施行在每个人身上」；至于有人罪得赦免得永生，有人则否，原因在于「他们自己的自由意志。恩典是每个人都有的，毫无例外，但需要这自由意志与恩典连在一起，才能有果效，使人得救」，而不在于「神有特殊的怜悯与恩典，以大能运行在他们心中，以致他们比别人更能支取这恩典」。
反对理由
这种教导是假装好意提出这样的区别，其实是企图将伯拉纠主义错误教导的毒素放在人们心中。

错误教导之七
神爱某些人到了顶点，拣选他们得永生；基督不能、不需要、也没有为他们死，因为他们不需要基督的死。
反对理由
这种教导违反使徒保罗所说︰「基督爱我，为我舍己」（加二20）、「谁能控告神所拣选的人呢？有神称他们为义了。谁能定他们的罪呢？有基督耶稣已经死了」（罗八33-34），就是「已经为他们死了」；也违反救主所说︰「我为羊舍命」（约十15）、「你们要彼此相爱，像我爱你们一样，这就是我的命令。人为朋友舍命，人的爱心没有比这个大的」（约十五12-13）。第三与第四项教义　论人的败坏、归正（conversion），和归正方法
第一条
人原是照神的形像造的，他的悟性能使他真正认识创造他的主，和属灵的事物，而且这种认识能使他得救。他的心思与意志正直，情感纯正，全人圣洁。但他因受魔鬼的煽动背叛了神，又误用了自己意志的自由，丧失了这些优美的恩典，就反使自己陷入可怕的的光景：心眼盲目、黑暗虚空、判断错谬，心思意志邪恶、叛逆、顽梗，情感杂乱。
第二条
人堕落后就按自己的形像生儿育女。败坏的族类生出败坏的子孙。所以每个亚当的后裔，除了基督之外，都从他们的始祖承受了败坏。古时伯拉纠主义说这败坏是由于模效，但其实是由于邪恶本性的遗传。
第三条
因此每个人都生在罪中，本为可怒之子，不能行任何善事使自己得救，倾向邪恶，死在罪中，也被罪捆绑：如果没有圣灵重生的恩典，他们就既不能归向神，也不愿归向神；既不能改造自己本性的败坏，也不想改造。
第四条
然而，人堕落之后，天然之光在他里面还留下一点微弱馀辉，使他还能稍微认识神、认识自然界事物，分辨善恶，关心人性美德、社会秩序，留意维持外表行为的规矩。但是如果要认识神到得救、归正的地步，这天然之光就太微弱了，不足以担此重任，以致即使在自然界和公共事务上，他们也不能善用这天然之光。更何况其实人用各种办法全力污染这光，用不义抵挡这光，以致他在神面前没有任何脱罪的借口。
第五条
我们要用同样的精神来看神借摩西之手赐给祂选民犹太人的十诫。虽然律法显明人的罪何等重大，使人更加知罪，但是它既没有指明救法，也没有赐人力量脱离罪恶的苦境；肉体既因软弱有所不能行，就使犯罪者落在咒诅之下。人不能靠十诫得救。
第六条
因此，那天然之光和律法所不能行的事，神就借圣灵的运行说话行事，成就了和平：这就是弥赛亚的福音，神乐意用这福音拯救一切相信的人，不论这人是在旧约之下或新约之下。
第七条
在旧约时，神这旨意的奥秘只向少数人显明：在新约时，祂将自己启示给许多人，不分种族，没有区别。神这样安排，不是因为这民族比那民族更优越，也不是因为这民族比那民族更善用天然之光，而是完全因为神以至高主权所定的美意，和那我们原本不配领受的爱。因此那些人虽然不配、却得到过于所当得、又如此伟大恩慈祝福的人，应当存谦卑感恩的心，与使徒一同敬爱神，而不要心存好奇，窥探神审判别人（就是未蒙恩典之人）的严厉和公义。
第八条
凡蒙福音所召的人，都是真实被召的；因为神在圣经中已经非常真诚地宣告怎样可以蒙祂悦纳，就是一切蒙召的人都接受邀请。此外，祂还认真应许，将永生和安息赐给凡来到祂面前、相信祂的人。
第九条
那些蒙福音呼召的人，如果拒绝来到神面前，不愿悔改归主，那么错不在福音，不在福音中的基督，也不在那位用福音呼召人、赐给他们诸般恩典的神，而在他们自己。他们有些人当福音的呼召临到时，虽然自己灵魂的处境十分危险，却仍拒绝生命之道；又有些人虽然接受这道，但不持久，他们只是暂时相信、当下欢喜，很快就失去信心而跌倒；还有些人用各样的思虑烦扰和今生享乐，把这道的种子给挤住了，不能结实。这是我们的救主在撒种的比喻中教导的（太十三章）。
第十条
虽然也有人蒙福音呼召就顺服、悔改、归主，但是我们不应该以为这是因为他们善用自由意志，所以比别人高明（这种骄傲的思想是伯拉纠主义异端坚持的教导，因为他们认为每个人都同样蒙受足以信而归主的恩典；但有些人没有信，而他们信了，这就显示他们比别人高明）。人会顺服福音的呼召，悔改归主，完全是神的作为，因为神从万古之先，就在基督里拣选属祂的人，又及时而有效地呼召他们，使他们信而悔改，拯救他们脱离黑暗的权势，把他们迁到祂爱子的国里，使他们可以宣扬那召他们出黑暗入奇妙光明者的美德，不以自己夸口，而是指着主夸口，如使徒在各处的见证。
第十一条
但是当神成就祂对选民的美意，或说使他们内心真正归主时，神不但使他们经由外界管道听到福音，使他们内心被圣灵大大光照，可以明白神属灵的事；神更以圣灵的大能使人重生，充满人的内心，使封闭的心敞开、刚硬的心软化，未受割礼的心受割礼，已死的意志活过来，成为新造；又脱离过去的邪恶、悖逆、倔强，成为善良、顺服、温柔；并使它发挥功用，坚强有力，以致如树一般结出果子，表现出好行为。
第十二条
这就是圣经最强调的重生，并称之为新造，认为这是死里复活，是神使我们里面活过来，而且我们不用帮神完成这件事。这决不是单由外界管道传福音，或单凭道德劝勉就能完成的，也不是神做完祂的部分之后，还要看人的能力能否使他自己重生归主；这显然是超自然的工作，极有能力，极为奥秘，令人极其惊喜，无法述说；其功效不亚于创造与复活，正如行这事的神所默示的圣经宣告的；所以每个心中蒙神这样奇妙动工的人都确定重生了，神这样动工绝对真实而有效，这人真正确实相信了。因此，这更新的意志不但被神发动、受神影响，也因为受神影响以致可以自己运作了。因此人自己说他因为蒙神恩典以致相信悔改，也不算错。
第十三条
神这种动工的方式，信徒今生不能完全领悟。虽然如此，他们只要知道、经历到自己是蒙神如此施恩，才能真心相信、爱主，也就够了。
第十四条
因此，我们应该认为信心是神的恩赐，但这不是说「神赐人信心，但人可以凭自己的好恶来决定是否接受」，而是说「神真的赐人信心，不但将信心摆在人面前，也放到人里面」；这甚至也不是说「神将相信的能力赐给人，然后期待人会运用自己的自由意志，同意接受得救的条件，以致真正相信基督」，而是说「那使人立志行事，甚至在众人里面行做万事的主，不但使人有相信的意志，也有相信的行动」。
第十五条
神没有义务要将这恩典赐给任何人，因为人没有先给祂，凭什么要祂偿还？人除了罪恶和虚伪之外，还有什么？因此，领受神这恩典的人应当永远感恩、永远称谢。那些不领受这恩典的人，或是「完全不重视这些属灵的恩典，满足于自己的现况」，或是「不知道自己的危险，虚浮不实，自以为有，以此夸口，其实根本没有」。至于那些外表承认信仰、生活正常的人，我们必须遵照使徒的榜样，当我们提到他们的时候要用最大的善意，判断他们的时候要用最有利于他们的观点，因为我们不知道人内心深处的隐秘。至于其他尚未蒙福音呼召的人，我们的责任就是为他们向神祷告，因为祂是使无变有的神。但是我们绝对不可用高傲的态度对待他们，好像我们与别人不同是我们自己的功劳似的。
第十六条
但人并未因为堕落，就成为一个没有悟性与意志的受造者。罪虽然充满全人类，但并未使人失去人性，而是使人败坏，灵里死亡；所以这重生的恩典并没有把人看成是毫无知觉的木石，人的意志与其各种特质都没有被剥夺，也没有受强压，而是在灵里蒙复甦、得医治、被改正，同时被神甜蜜的大能折服，以致过去是悖逆得胜、肉体抵挡，现在则是顺服开始掌权，真心诚意，没有勉强。我们的意志要恢复到这个地步，才算是真正得到属灵的自由。除非主在我们里面动工，人不能指望靠自己的自由意志脱离堕落的败坏，恢复起初的光景，因为可称颂的主才是一切良善的源头，而人类当初从无罪的状态陷入败坏，就是因为滥用自己的自由意志。
第十七条
神无所不能，并以这大能行做万事，使我们今世的肉身生命得以长久，并蒙坚固，但这并不代表神不使用方法（means），反而显示神必须使用方法，因为神以祂无限的恩慈与善良决定，用这些方法发挥祂的影响。所以，前面说神以超自然的方法动工，使我们重生，这也决不表示神不使用福音，或是认为福音无用，而是以祂至高的智慧命定福音作重生的种子、心灵的粮食。因此，众使徒以及之后的众教师怎样敬虔教导神这项恩典，使神得荣耀，使一切自高的降卑，却又同时留意福音中的神圣诫命，用圣经、圣礼、和惩戒（discipline）保守自己；照样，即使是今天的教会，无论在教导人或受教导时，神按着祂的美意紧密相连的，我们都决不可以将它们分开，否则就是试探神；我们既然是借着遵守诫命支取神的恩典，所以我们愈甘心乐意履行责任，通常神这祝福就愈直接运行彰显在我们里面；愿一切救恩方法和果效的荣耀都归给神，直到永远，阿们。
本次总会既然说明了有关「人的败坏、归正，和归正方法」的真实教义，就反对下列错误教导︰

错误教导之一
不应该说原罪本身就足以定罪全体人类，或足以使全体人类当受今世与永远的刑罚。
反对理由
这与使徒保罗的教导相反︰「这就如罪是从一人入了世界，死又是从罪来的；于是死就临到众人，因为众人都犯了罪」（罗五12），「原来审判是由一人而定罪」（罗五16），「罪的工价乃是死」（罗六23）。

错误教导之二
人起初受造时，属灵的恩典或美好的品格与德行，如善良、圣洁、公义等，都不可能属于人的意志，所以当人堕落时，这些也不可能与人分离。
反对理由
使徒保罗在以弗所书四章24节说：神的形像在于仁义、圣洁。这些当然属于意志，所以这教导与保罗的描述冲突。

错误教导之三
当人在属灵上死亡时，属灵的恩典并没有离开人的意志，因为意志本身一直没有败坏，只是受限于悟性昏暗，情感失调，以致不能完全发挥功能而已；一旦脱离这些限制，意志就可以按照它原来的能力运行──即当各样的良善摆在人面前时，人的意志本身就可以决定、选择各样的良善，或是不决定、不选择各样的良善。
反对理由
这是人的发明，也是错误的教导，企图高举自由意志的能力，违反先知的宣告︰「人心比万物都诡诈，坏到极处」（耶十七9），和保罗的宣告︰「我们从前也都在他们中间，放纵肉体的私慾，随着肉体和心中所喜好的去行」（弗二3）。

错误教导之四
未重生之人并没有真正死在罪中、没有完全死在罪中，也没有完全失去按照属灵原则行善的能力，而还能饥渴慕义，追求生命，而且能按照神所喜悦的，以忧伤痛悔的心为祭物向神献上。
反对理由
这违反圣经清楚的见证：「你们死在过犯罪恶之中」、「当我们死在过犯中的时候」（弗二1、5），「人终日所思想的尽都是恶」（创六5），「人从小时心里怀着恶念」（创八21）。而且，只有重生的人和神称为有福的人，才会渴慕脱离罪恶的愁苦、寻求生命，以痛悔的心为祭物向神献上。「神啊！求你为我造清洁的心，使我里面重新有正直的灵」（诗五十一10），「那时，你必喜爱公义的祭和燔祭，并全牲的燔祭；那时，人必将公牛献在你坛上」（诗五十一19），「饥渴慕义的人有福了！因为他们必得饱足」（太五6）。

错误教导之五
败坏的属血气之人，能善用普通恩典（common grace，人可以借它了解天然之光）、或人堕落后仍残留在他里面的恩典到一个地步，他们能够因为善用恩典，而逐渐得到更大的恩典，就是福音的恩典，或得救的恩典，以致得救。这样看来，神既然将归正的必经方法充分而有效地施行在每个人身上，所以在神这方面，祂表明愿意将基督启示给每个人。
反对理由
历世历代圣徒的经验和圣经都证明，这种说法不是事实。「他将他的道指示雅各，将他的律例典章指示以色列。别国他都没有这样待过；至于他的典章，他们向来没有知道」（诗一四七19-20），「他在从前的世代，任凭万国各行其道」（徒十四16），「圣灵既然禁止他们（保罗和他的同工）在亚西亚讲道，他们就经过弗吕家，加拉太一带地方。到了每西亚的边界，他们想要往庇推尼去，耶稣的灵却不许」（徒十六6-7）。

错误教导之六
我们起初归主，被称为信徒，都是借着信心。但当人真正归主时，神并没有把新的性情、能力或恩赐放在人的意志里；因此，信心并不是由神而来的性情或恩赐，而只是人的作为。当我们谈论信心时，除非我们是在讲使我们得信心的能力，否则我们不可以称信心为恩赐。
反对理由
这与圣经相反，因为圣经说，神将信心、顺服、爱心等新的性情放到我们的心里︰「我要将我的律法放在他们里面，写在他们心上」（耶卅一33），「我要将水浇灌口渴的人，将河浇灌干旱之地，我要将我的灵浇灌你的后裔，将我的福浇灌你的子孙」（赛四四3），「因为所赐给我们的圣灵，将神的爱浇灌在我们心里」（罗五5）。这也与教会一贯的做法相反，就是用先知的话祷告︰「求你使我回转，我便回转」（耶卅一18）。

错误教导之七 
1. 我们借以归主的恩典只不过是一种温和的劝勉。有人这样解释：这是当人归主时，神最高尚、最符合人性的动工方式，主要的精神在于劝勉。
2.  这种劝勉的恩典，就足以使属血气的人变为属灵的人，没有什么理由能说，单凭这种劝勉的恩典行不通。 
3. 非靠这种劝勉的方法，否则神真的也不能让人的意志同意。 
4. 神的工作胜过撒但的工作，其能力在于神应许的好处是永远的，而撒但应许的好处只不过是暂时的。
反对理由
这完全是伯拉纠主义的思想，与整本圣经冲突，此外，圣经还在以西结书告诉我们，圣灵在人归主时还有一种更有力、更神圣的动工方式︰「我也要赐给你们一个新心，将新灵放在你们里面。又从你们的肉体中除掉石心，赐给你们肉心」（结卅六26）。

错误教导之八 
1. 神在使人重生时，并没有用祂无所不能的力量，强而有力、万无一失地折服人的意志，使人信而归主。 
2. 神用来使人归主的一切恩典都运行完毕之后，即使神计划且定意要人重生，人还是可以抵挡神与圣灵。 
3. 人确实常常抵抗神，以致完全拒绝重生。所以一个人得重生与否，还是在于人的能力。
反对理由
这种说法无异于否认神的恩典在我们归正时有效，又使全能神的工作听命于人的意志，与使徒的教导相反︰「知道他向我们这信的人所显的能力，是何等浩大」（弗一19），「又用大能成就你们一切所羨慕的良善」（帖后一11），「神的神能已将一切关乎生命和虔敬的事赐给我们」（彼后一3）。

错误教导之九 
1. 恩典与自由意志都是一部分的原因，二者加起来才使人开始归正。 
2. 在动工的次序上，恩典在意志之后，即神并未有效地帮助人的意志归主，直到人的意志开始行动、决定归主，神才有效地帮助人的意志归主。
反对理由
古代教会很早以前就定罪伯拉纠主义这种教导，根据是使徒保罗的话︰「据此看来，这不在乎那定意的，也不在乎那奔跑的，只在乎发怜悯的神」（罗九16），「使你与人不同的是谁呢？你有什么不是领受的呢」（林前四7），「因为你们立志行事，都是神在你们心里运行，为要成就它的美意」（腓二13）。第五项教义　圣徒永蒙保守（Perseverance of the Saints）
第一条
凡是神按照祂的安排呼召，与祂的儿子──我们的主耶稣基督相交、又蒙圣灵重生的人，神也拯救他们脱离今世罪恶的辖制与奴役；不过他们只要还在世上，就还没有完全脱离罪身和肉体的软弱。
第二条
因此，罪会因软弱而每天出现，所以即使圣徒最好的善行也都会有污点附着；这会使他们时常在神面前谦卑、飞奔到钉十架的基督那里祈求护庇、更多用祷告的灵治死肉体、操练圣洁敬虔，并向着完全的标竿直跑，直到至终脱离这取死的身体，与神的羔羊在天上一同作王。
第三条
因为仍有罪残留在人里面，加上罪恶与世界的引诱，以致人虽然归主，但是如果只靠自己的力量，就不能持守在恩典中。但神是信实的，祂既赐恩，就因怜悯而坚固他们，以大能保守（preserve）他们在恩典中，直到末了。
第四条
虽然肉体的软弱不能胜过神的大能，神能坚定保守真信徒在恩典中，但是人归主之后，并不是一直被神的灵影响而行事，有时在特殊情况下犯罪，离开神恩典的引导，受肉体私慾引诱而顺从；因此，他们必须持续儆醒祷告，免得入了迷惑。他们如果忽略这些事，不但可能会被撒但、世界与肉体诱入可怕的大罪，神更有时候会按着祂的公义，真的让他们陷入这些大罪。大卫、彼得和圣经中其他圣徒陷入罪中固然可悲，但也说明了这事。
第五条
不过他们犯下如此大罪，大大触犯神，这是极重的罪（孽），使圣灵担忧，也使他们不能发挥信心，严重伤害自己的良心，有时觉得失去神的恩典；但这是暂时的，一旦他们认真悔改，归回正道，天父的面光就会再照在他们身上。
第六条
但是神有丰盛的怜悯，即使祂自己的子民落入悲惨的光景，神拣选的旨意仍没有改变，因此不会全然收回圣灵，使圣灵离开他们；也不会让他们继续堕落，以致丧失儿子名分的恩典，失去称义的地位，或犯下至于死的罪；也不会让他们完全被遗弃，陷入永远的灭亡中。
第七条
因为首先，他们这样堕落时，祂仍然保守他们里面那不能朽坏的重生种子，使这种子不致消失，或完全丧失；其次，神必然会借着祂的道和祂的灵有效地动工，更新他们到一个地步，使他们悔改，真心按着神的意思为罪忧伤，也使他们靠中保之血求神赦罪，也真蒙神赦罪，再次经历神的眷爱，与神和好，并凭信仰望爱慕祂的怜悯，而且从此以后更加殷勤，恐惧战兢做成自己得救的工夫。
第八条
这样看来，他们能够没有完全失去信心，从恩典中堕落，也没有继续背道，至终灭亡，并不在于他们自己的功德或力量，而在于神白白的怜悯。如果只从他们自己来看，他们不但可能灭亡，更是必然灭亡；但是从神来看，他们完全不可能灭亡，因为祂的旨意不能改变，祂的应许不能落空，祂选召的心意不能撤回，基督的功劳、代求与保守（preservation）不能失效，圣灵的印记也不能失效作废。
第九条
真信徒按照他们信心的程度，可以得到、也确实得到「选民蒙保守得救，并且持守信心」的确据；因此就确知深信自己会一直是教会的真实成员，满有生命，并且经历罪得赦免，至终承受永生。
第十条
然而，这个确据并不是出于任何违反圣经、与圣经无关的独特启示，而是出于：（一）我们对神应许的信心。这应许是神为了安慰我们，而在祂话语中丰富启示的；（二）圣灵的见证。圣灵与我们的心同证，我们是神的儿女（罗八16）；（三）我们的切慕──以认真神圣的态度，切慕要一直保守自己存无亏的良心，行各样的善事。如果神的选民失去这种坚实的安慰，不确知自己至终会得胜，又失去这种确定的凭据，没把握自己能永远得荣耀，就算比众人更可怜。
第十一条
圣经更见证，信徒在今生一定会遇见各种属肉体的疑惑，经过极大的试探，他们在这些挣扎中，未必能一直完全感觉到这种信仰的确据，也不觉得自己能一直持守下去。但是天父会赐诸般安慰，必不叫他们受试探过于他们所能受的，在受试探的时候，总要给他们开一条出路，叫他们能忍受得住（林前十13）；并且再借圣灵感动他们，安慰他们，使他们有持守的确据。
第十二条
然而，他们这种对持守的确定，决不使他们骄傲，他们的稳妥也不是属肉体的；这种确定的态度反倒会使信徒谦卑、敬畏神如同儿女敬畏父母、真正虔诚、在各样患难中忍耐、竭力祷告、在苦难中坚定不移，见证真理，确实以神为乐。所以，思想神这样的恩典应该会成为认真持续感恩行善的动机，正如圣经的见证和众圣徒的榜样所表现的。
第十三条
那些背道的人如果回转归向神，持守的信心得以更新，这信心也不使人放荡，忽略敬虔，反倒使他们更留心并更渴望遵行主命定的道路，使行在其中的人可以一直拥有持守的确据；万一有人滥用天父的慈爱，神也会收回祂面上的荣光，使他们的良心受更痛苦的折磨，因为对属神的人来说，瞻仰神面上的荣光比生命更宝贵，这荣光如果收回，就比死更痛苦。
第十四条
神怎样乐意借着传扬福音在我们里面开始这恩典的工作，祂也照样借听道、读经、默想、劝勉、警戒、应许，以及施行圣礼，保守这恩典的工作，并且使这工作继续下去，直到完成。
第十五条
属肉体的心思不能明白这个「圣徒持守」的教义，和这教义的确定性，但是神已经在圣经中多次启示这个教义，好荣耀祂的名，安慰敬虔人的心；神也把这教义印在信徒心中。撒但痛恨这教义，世界也嘲笑它，无知之人、假冒为善之辈妄用它，异端反对它，但基督的新妇早已把它当成无价之宝，一直最宝爱它，不断护卫它；而且神也定意要使教会继续这样做，一直到底，没有任何计谋权势胜过祂。愿尊贵、荣耀归给独一的神，圣父、圣子与圣灵，直到永远。阿们。
本次总会既然说明了「圣徒持守」的真实教义，就反对下列错误教导︰

错误教导之一
真信徒的持守并非拣选的结果，或神因基督受死而给真信徒的恩赐，而是新约的条件，这条件（如他们自己宣称的）是人在神决定拣选他、称他为义之前，人必须借他的自由意志履行的。
反对理由
圣经见证这持守是出于拣选，也是因为基督受死、复活与代求而赐给选民的︰「惟有蒙拣选的人得着了，其馀的就成了顽梗不化的」（罗十一7），「神既不爱惜自己的儿子，为我们众人舍了，岂不也把万物和他一同白白的赐给我们吗？谁能控告神所拣选的人呢？有神称他们为义了。谁能定他们的罪呢？有基督耶稣已经死了，而且从死里复活，现今在神的右边，也替我们祈求。谁能使我们与基督的爱隔绝呢？」（罗八32-35）

错误教导之二
神确实赐给信徒充分的能力持守，并且一直随时愿意保守他们在祂里面，但有一个条件，就是他要履行他的责任。但是即使尽管一切人 持守信心所需的东西都用尽了，一切神用来保守信心的东西也都用尽了，还总是要看人的意志喜不喜欢持守。
反对理由
这种观念是赤裸裸的伯拉纠主义，虽然使人自由，但是也使人夺去神的尊荣，违反绝大多数福音派认同的教义；后者使人没有任何理由夸口，并且因为神这样眷顾他们，就将一切的颂讚单单归给神的恩典。这种观念也与使徒保罗相反，因为他说︰「他也必坚固你们到底，叫你们在我们主耶稣基督的日子无可责备」（林前一8）。

错误教导之三
真信徒即使重生，不但仍可能落到失去称义信心的地步，因此完全失去恩典与救恩，一直堕落到底；而且真的也常常这样失去救恩，永远灭亡。
反对理由
这种观念使恩典、称义、重生、基督持续保守变得软弱无能，违反使徒保罗清楚说的︰「惟有基督在我们还作罪人的时候为我们死。…我们既靠着他的血称义，就更要借着他免去神的忿怒」（罗五8-9），也违反使徒约翰说的︰「凡从神生的，就不犯罪，因神的道存在他心里；他也不能犯罪，因他是由神生的」（约壹三9），更违反耶稣基督说的︰「我又赐给他们永生；他们永不灭亡，谁也不能从我手里把他们夺去。我父把羊赐给我，他比万有都大，谁也不能从我父手里把他们夺去」（约十28-29）。

错误教导之四
真信徒即使重生，仍能犯「至于死的罪」，甚至抵挡圣灵。
反对理由
使徒约翰在约翰壹书五章16-17节刚说到有「至于死的罪」，不可为他们祈求之后，立刻在18节说︰「我们知道凡从神生的，必不犯罪（意思是上面说的那种罪），从神生的，必保守自己，那恶者也就无法害他」（约壹五18）。

错误教导之五
除非我们有特别的启示，否则就不能确定今后这一生能持守。
反对理由
因为这种教义使真信徒在今生失去真正的安慰，又引进天主教的怀疑到教会中，但是我们一直可以从圣经推论出这种确据，而且不是根据特殊的启示，而是根据神儿女应有的表现，和神的应许。所以使徒保罗特别说︰「受造之物，都不能叫我们与神的爱隔绝，这爱是在我们的主基督耶稣里的」（罗八39），使徒约翰说︰「遵守神命令的，就住在神里面，神也住在他里面。我们所以知道神住在我们里面，是因他所赐给我们的圣灵」（约壹三24）。

错误教导之六
「有把握持守」的教义与「有把握得救」的教义之本质会使人怠惰，并且妨碍敬虔、良好道德、祈祷等敬虔操练；倒是「怀疑」值得称许。
反对理由
这表示他们不知道神的恩典有何等的大能，圣灵住在圣徒里面是何等的运行；也违反使徒约翰的教导，因为约翰壹书明说︰「亲爱的弟兄啊，我们现在是神的儿女，将来如何，还未显明；但我们知道，主若显现，我们必要像他，因为必得见他的真体。凡向他有这指望的，就洁净自己，像他洁净一样」（约壹三2-3）。此外，这也不符圣徒的榜样，因为无论新约或旧约中的圣徒，他们虽然知道神保证他们会持守而得救，但是仍然恒切祷告，操拣敬虔。

错误教导之七
那些暂时相信之人的信心，就是称义和得救的信心，不过只维持了很短的时间而已。
反对理由
基督在马太福音十三章20节、路加福音八章13节，和其他地方亲自讲论这事，明显提到暂时相信之人的信心，和真信徒的信心之间，除了维持的时间长短不同之外，还有三方面不同：（一）前者是种子落在土浅石头地上，后者是种子落在好土里；（二）前者无根，后者紮根稳固；（三）前者无果子，后者持续不断结出各种数目的果子。

错误教导之八
一个人第一次重生之后又失落，还能再重生一次，甚至能常常重生，这并没有什么荒谬之处。
反对理由
这种教义否认我们借以重生的种子是不能朽坏的，这违反使徒彼得的见证︰「你们蒙了重生，不是由于能坏的种子，乃是由于不能坏的种子」（彼前一23）。

错误教导之九
圣经从未提到基督祷告要信徒可以一直有信心，决不失败。
反对理由
这与基督自己说的相反，因为基督说︰「我已经为你（西门）祈求，叫你不至于失了信心」（路廿二32）；也与使徒约翰说的相反，因为约翰说基督不但为众使徒祈求，也为那些因使徒的话而相信的人祈求说︰「圣父啊，求你因你所赐给我的名保守他们」（约十七11）；又说︰「我不求你叫他们离开世界，只求你保守他们脱离那恶者，我不但为这些人祈求，也为那些因他们的话信我的人祈求」（约十七15、20）。结论
关于引起争议的比利时教会五条款，我们已经在前面提出最简明扼要的声明，阐释其中的纯正教义，并反驳错误的教导，这些错误教导已经困扰教会很久了。本次总会判定，这个教义源自圣经，又与改革宗教会信条一致。因此可以清楚看见，有些人所行至属不当，已经违犯一切真理、公平与爱心，企图公开教唆以下诸点︰
「改革宗教会关于预定的教义，以及附带的各点，由其本质和必然的走向看来，会诱使人心偏离一切敬虔和信仰；是由肉体与魔鬼手中的麻醉剂、撒但坚固的营垒，在里面埋伏，要攻击众人，伤害多人，用失望与稳妥的火箭打击多人致死。这教义使神成为罪恶、不公、暴虐与假冒的始作俑者。这教义其实是窜改斯多噶派（Stoicism）、摩尼教（Manicheism）、放纵派（Libertinism）、混合派（Turcism）之后的组合。这教义使人的肉体觉得稳妥，因为这教义劝人说没有任何事可以拦阻选民得救，让他们任意而行；因此，他们可以犯各样恐怖的大罪而不惧怕；至于被遗弃之人，即使真正行出各项圣徒的作为，他们的顺服也丝毫无法使他们得救；这教义还说，神以祂专断的旨意，还没有看到任何罪，就已经预定世人大多数要永远灭亡，而且神创造他们就是为了这个目的；拣选怎样是信心与善行之源，照样遗弃是不信与邪恶之因，许多信徒的子女虽然无罪，仍从母亲怀中被夺去，被残暴地抛到地狱里；所以教会在他们受浸时为他们祷告，对他们毫无益处。」
还有许多其他类似的事，改革宗教会不但不承认，反而全心憎恶。
因此，本次总会奉主的名召聚一切求告救主耶稣基督之名的人，判断改革宗教会的信仰。我们的判断并非根据湧自各方的毁谤，也不是根据几位古今的教师所发表的个人意见，这些资料往往出自不实的引述，或牵强附会，而与他们原意不合。我们乃是根据教会本身公开的告白，并根据正统信仰的声明，并经由总会全体会员一致同意确认。此外，本次总会也郑重警告毁谤者，要想到他们对这么多教会的信徒作假见证，伤害软弱弟兄的良心，又竭力使真信徒们受怀疑，会有神可怕的刑罚在等候他们。
最后，本次总会劝勉基督福音中的众弟兄，无论在大学，或是在教会，在面对这教义时要敬虔真诚；无论是讲论或着述，都要引向荣耀神的名、使信徒过圣洁的生活、并且安慰在患难中的人；又要根据信仰的类比（analogy of faith），用圣经来规范他们──不但规范他们的情感，也规范他们的言语，避免一切模糊圣经原意的语汇，也不要成为傲慢的诡辩者无情猛攻，甚至毁谤改革宗教会教义的把柄。
愿神的儿子，坐在天父右边的主耶稣基督，赐下诸般恩赐给人，用真理使他们成圣，把那些错谬的人带到真理面前，封住那些毁谤真道之人的口，以智慧和分辨的灵坚固那些忠心分解真道的牧者，使他们一切的讲论都荣耀神，并造就听者。阿们。

 1「保守」的原文（拉丁文）是conservo，英译作preserve，强调神的作为。本字牵涉「一次得救、永远得救」与「多次相信、多次得救」的教义争论，所以在本章以黑体标注。请参考本章注2对「持守」的说明。

2「持守」的原文（拉丁文）是perservo，英译作persevere，强调人的作为。本字牵涉「一次得救、永远得救」与「多次相信、多次得救」的教义争论，所以在本章以楷体标注。请参考本章注1对「保守」的说明。

—  出处：《历代教会信条精选》，改革宗，95-121页。

A Brief Introduction on the Nature of History of the Canons of Dort
Introduction and proof-texts added by Rev. Daniel R. Hyde
​
The five Canons (from the Greek word kanon, "rule, law, standard") of the Synod of Dort are the crown jewel of Reformed Theology.  Here we are plunged to the lowest depths of man's sinfulness, but are raised up to behold the eternal counsel of God.  Here we see the Biblical balancing act, on the one hand, of the sufficiency of Christ's death which is to be promiscuously published to all, and on the other, of the sovereign, efficacious grace on the Holy Spirit who applies this infinite merit of the Son of God to the Father's elect.  Here we see the pain and struggle of the Christian life in this "present evil age" (Gal 1:4) but also our powerful preservation by the hand of our loving Father, despite our sins, unto the end when we reach the Celestial City.  The Canons are filled with many great Biblical themes and characteristics, such as:
First, they are the culmination of the Bible's teaching on the doctrines of God's grace towards us in salvation.  The voice of the Holy Spirit can be heard as almost every phrase is saturated with the language of the inspired Scriptures on the crucial themes of soteriology.  What more vital doctrine than that of the grace of God revealed in Scripture can be attacked by the hands of the Devil?  The world?  The flesh?  No other!  Thus the harvest of theology is compiled here for the edification of the believer and the silencing of the scoffer. 
Second, they are the most practical and pastoral of all the Church's historic creeds and confessions.  Unlike most theological writings in their day, the Canons were written in popular language so that all God's people might understand and benefit from them.  The Church meets the Academy in the Canons as they are no ivory tower discourse, but the doctrine which all believers should confess heartily.  These high doctrines of Scripture are brought down to the level of application upon the most practical problems of the Christian life: the assurance of salvation (I, 12-13, 16; V, 9-13), the ongoing problem of being simultaneously justified yet sinful (V, 1, 4-6), the fate of dead infants of believers (I, 17), the centrality of the means of grace for Christians (I, 14; II, 5; III/IV, 8-9, 17; V, 10, 14), and the imperative of Christian holiness (I, 18; V, 12) to name a few.
Third, they are the production of the first and last ecumenical Reformed Synod.  They are not the opinion of a select few theologians and pastors, but the consensus of 84 delegates gathered from all the Reformed Protestant Churches of Holland, Great Britain, Germany, Switzerland, and France.  For this reason, Protestant Churches of our day, which claim to trace their heritage to the Reformed side of the Reformation must give ear.  This is the Protestant heritage!  This is the Protestant doctrine of salvation!  This is the Evangelical religion!   
Fourth, they still speak today just as powerfully as they did in the 17th century as one of our "Three Forms of Unity."  Each of the five Canons consists of a positive and a negative part, the former being an exposition of the Biblical and Reformed doctrine on the subject, and the latter a repudiation of the corresponding Arminian error.  Thus what we believe as well as what we do not believe is laid out clearly in the Canons.  This powerful clarity is seen as you read the Canons.  Upon doing so, you will notice that there is nothing new under the sun, as the Preacher said (Ecc 1:9).  The same arguments brought against the free grace of God in Christ and applied by the Holy Spirit were brought in the 17th century as they are today.  And Scripture, which does not change but stands forever (Isa 40:8), spoke them as it does now to heretics, schismatics, and the unrepentant.  Thus, the crown jewel of the Reformation faith. 
But how did the Canons of Dort come about?  The historical background is fascinating both for its theological and sociological aspects.  Held from November 13, 1618-May 9, 1619 in Dordrecht, Holland, the Synod of Dort was occasioned by the need to respond to the emerging heresy commonly called "Arminianism," which had sprung up in the Reformed Churches of Holland.  This heresy was being perpetuated by the followers of Jacob van Hermanns, known in English as James Arminius (1560-1609).  Arminius was a very learned and pious Christian who studied under Calvin's successor in Geneva, Theodore Beza.  After his studies he became a minister in the Reformed Church in Amsterdam in 1588, and then became professor of theology at the University of Leyden in 1603.  His departure from Reformed Protestantism came about as he was attempting to defend the Reformed faith against the proto-Arminian Dirik Volckaerts zoon Koornhert.  Koornhert was influenced by the great Dutch Rationalist and humanist Desiderius Erasmus, who argued for and defended the Rationalistic idea of free will against the great Martin Luther just as Pelagius did against St. Augustine.  Thus this ancient and condemned heresy was revived, and once again was infecting Christ's Church.  Upon giving up on Reformed Christianity, Arminius and his followers developed the implications of their theology.  Thus they taught that God's election of sinners was not grounded in His will and love alone but was conditioned by, and based upon, the foreseen faith of sinful men.  They taught that Christ died "universally," that is, for the sins of every man without limit.  They taught that man was only partially depraved, partially sinful.  They taught that man, by the act of his free will, could resist the grace of the Holy Spirit.  And they taught that no man in this life could have the assurance that he was a child of God, because there was always the possibility of losing one's salvation. 
One such follower of Arminius was the preacher Janus Uytenbogaert (1557-1644), who drafted a set of Arminius' followers' beliefs, in what he called the "Remonstrance," in 1610.  The result of Arminius' teaching came to be called the "Five Points of the Remonstrance."  His followers also included the theologian Simon Episcopius (1583-1644), who succeeded him at Leyden.  They were supported by the Dutch statesman John van Oldenbarneveldt (1549-1619) and the scholar Hugo Grotius (1583-1645).  Soon after the five Remonstrants were published, the Reformed responded with the Counter-Remonstrants.  Supporting them was Prince Maurice, who was the leader of Holland's military.  Thus the interesting developments leading up to the Synod of Dort were more than just theological unrest, but also political and sociological in the land of Holland. 
After drafting the "Counter-Remonstrance," two meetings between the sides ensued, but with no avail as both parties would not budge.  Thus a National, and in fact, International, Synod was called.  The result was the Five Points, now commonly called the "Five Points of Calvinism."
May the Lord of the Church, once again, grant His people a mighty Reformation for the glory of His name, the edification of His people, and the salvation of multitudes in these last days.
​

First Head of DoctrineDIVINE ELECTION AND REPROBATIONArticle 1As all men have sinned in Adam1, lie under the curse, and are deserving of eternal death,2 God would have done no injustice by leaving them all to perish and delivering them over to condemnation on account of sin,3 according to the words of the apostle: "that every mouth may be stopped, and all the world may be brought under the judgment of God" (Rom 3:19).  And: "for all have sinned, and fall short of the glory of God" (Rom 3:23).  And: "For the wages of sin is death" (Rom 6:23).
1 Rom 5:12; 2 Rom 6:23; 3 Eph 2:1-3
Article 2But in this the love of God was manifested, that He "sent His only begotten Son into the world, that whoever believes in Him should not perish but have everlasting life" (1 Jn 4:9; Jn 3:16).
Article 3And that men may be brought to believe, God mercifully sends the messengers of these most joyful tidings1 to whom He will and at what time He pleases; by whose ministry men are called to repentance and faith in Christ crucified.2  "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 are sent?" (Rom 10:14-15).
1 Isa 52:7; Rom 10:14-17; 2 I Cor 1:23-24
Article 4The wrath of God abides upon those who believe not this gospel.1  But such as receive it2 and embrace Jesus the Savior by a true and living faith3 are by Him delivered from the wrath of God and from destruction, and have the gift of eternal life conferred upon them.4
1 Jn 3:36; Rom 1:18, 2:5; 2  Jn 1:12-13; 3 HC 21 4 Rom 10:9
Article 5The cause or guilt of this unbelief as well as of all other sins is no way in God,1 but in man himself;2 whereas faith in Jesus Christ and salvation through Him is the free gift of God, as it is written: "For by grace you have been saved through faith, and that not of yourselves; it is the gift of God" (Eph 2:8).  Likewise: "For to you it has been granted on behalf of Christ, not only to believe in him…" (Php 1:29).
1 Jas 1:13, 17; 1 Jn 1:5; 2 Heb 4:6
Article 6That some receive the gift of faith from God, and others do not receive it, proceeds from God's eternal decree.1  "Known to God from eternity are all His works" (Acts 15:18).  "Who works all things according to the counsel of His will" (Eph 1:11).  According to which decree He graciously softens the hearts of the elect, however obstinate, and inclines them to believe; while He leaves the non-elect in His just judgment to their own wickedness and obstinacy.2  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 it to their own destruction, yet to holy and pious souls affords unspeakable consolation.
1 Rom 9:10-15; 2 1 Pt 2:8
Article 7Election is the unchangeable purpose of God, whereby, before the foundation of the world,1 He has out of mere grace, according to the sovereign good pleasure of His own will,2 chosen from the whole human race, which had fallen through their own fault from their primitive state of uprightness 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 has decreed to give to Christ to be saved by Him,3 and effectually to call4 and draw them5 to His communion by His Word and Spirit; to bestow upon them true faith, justification, and sanctification; and having powerfully preserved them in the fellowship of His Son,6 finally to glorify them7 for the demonstration of His mercy, and for the praise of the riches of His glorious grace; as it is written: "Just as He chose us in Him before the foundation of the world, that we should be holy and without blame before Him, in love having predestined us to adoption as sons by Jesus Christ to Himself, according to the good pleasure of His will, to the praise of the glory of His grace, by which He bestowed grace upon us in the Beloved" (Eph 1:4-6).  And elsewhere: "Whom He predestined, these He also called, and whom He called, these He also justified; and whom He justified, these He also glorified" (Rom 8:30).
1 Eph 1:4; 2 Eph 1:11; 3 Jn 17:2; 4 1 Cor 1:9; 5 Jn 6:37, 44; 6 Jn 17:12; 7 Jn 17:24
Article 8There are not various decrees of election, but one and the same decree respecting all those who shall be saved,1 both under the Old2 and New Testament;3 since the Scripture declares the good pleasure, purpose, and counsel of the divine will to be one, according to which He has chosen us from eternity, both to grace and to glory, to salvation and to the way of salvation, which He has ordained that we should walk therein.
1 Rom 8:28-30; 2 Dt 7:7, 9:6; 3 Eph 1:4-5, 2:10
Article 9This election was not founded upon foreseen faith and the obedience of faith, holiness, or any other good quality or disposition in man, as the prerequisite, cause, or condition on which it depended; but men are chosen to faith and to the obedience of faith, holiness, etc.1  Therefore election 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 the testimony of the apostle: "He chose us [not because we were, but]…that we should be holy and without blame before Him in love" (Eph 1:4).
1 Rom 8:29-30; Eph 2:9-10, 5:25-29
Article 10The good pleasure of God is the sole cause of this gracious election; which does not consist herein that out of all possible qualities and actions of men God has chosen some as a condition of salvation, but that He was pleased out of the common mass of sinners to adopt some certain persons1 as a peculiar people to Himself, as it is written: "For the children not yet being born, nor having done any good or evil…it was said to her [namely, to Rebekah], 'the elder shall serve the younger.'  Even as it is written, 'Jacob I have loved, but Esau I have hated'" (Rom 9:11-13).2  "And as many as had been appointed to eternal life believed" (Acts 13:48).
1 Eph 1:4-11; 2 Gen 25:23; Mal 1:2-3
Article 11And as God Himself is most wise, unchangeable, omniscient, and omnipotent, so the election made by Him can neither be interrupted nor changed, recalled, or annulled;1 neither can the elect be cast away, nor their number diminished.2
1 Rom 8:29-30; 2 Jn 6:37, 10:28
Article 12The elect in due time, though in various degrees and in different measures, attain the assurance of this their eternal and unchangeable election, not by inquisitively prying into the secret and deep things of God,1 but by observing in themselves with a spiritual joy and holy pleasure2 the infallible fruits of election pointed out in the Word of God, such as, a true faith in Christ,3 filial fear of God,4 a godly sorrow for sin,5 a hungering and thirsting after righteousness,6 etc.
1 Dt 29:29; 2 Rom 4:18-5:2, 5; 3 1 Cor 2:10-11; 4 2 Cor 13:5; 5 2 Cor 7:10; 6 Mt 5:6
Article 13The 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, for cleansing themselves,1 and rendering grateful returns of ardent love to Him who first manifested so great love towards them.2  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 carelessness with the grace of election, in those who refuse to walk in the ways of the elect.
1 1 Jn 3:3, 7-10; 2 1 Jn 4:19
Article 14As the doctrine of divine election by the most wise counsel of God was declared by the prophets, by Christ Himself, and by the apostles, and is clearly revealed in the Scriptures both of the Old and the New Testament, so it is still to be published in due time and place in the Church of God,1 for which it was peculiarly designed, provided it be done with reverence, in the spirit of discretion and piety,2 for the glory of God's most holy Name,3 and for enlivening and comforting His people,4 without vainly attempting to investigate the secret ways of the Most High.5
1 Acts 20:27; 2 Rom 12:3; 3 Rom 11:33-36; 4 Heb 6:17-18; 5 Dt 29:29; Job 36:23-26; 1 Cor 4:6
Article 15What 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,1 while others are passed by in the eternal decree; whom God, out of His sovereign,2 most just, irreprehensible, and unchangeable good pleasure, has decreed to leave in the common misery into which they have willfully plunged themselves,3 and not to bestow upon them saving faith and the grace of conversion; but, permitting them in His just judgment to follow their own ways,2 at last, for the declaration of His justice, to condemn and punish them forever, 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 thereof.
1 Rom 9:6; 2 Rom 9:10-23; 3 Rom 9:22; 1 Pt 2:8; 2 Acts 14:16
Article 16Those in whom a living faith in Christ,1 and assured confidence of soul, peace of conscience, an earnest endeavor after filial obedience,2 a glorying in God through Christ,3 is not as yet strongly felt, and who nevertheless make use 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 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 to be terrified by the doctrine of reprobation have they who, though they seriously desire to be turned to God, to please Him only, and to be delivered from the body of death,4 cannot yet reach that measure of holiness and faith to which they aspire;5 since a merciful God has promised that He will not quench the smoking flax, nor break the bruised reed.6  But this doctrine is justly terrible7 to those who, regardless of God and of the Savior Jesus Christ, have wholly given themselves up to the cares of the world8 and the pleasures of the flesh, so long as they are not seriously converted to God.
1 Jas 2:26; HC 21; 2 2 Cor 1:12; 3 Rom 5:11; Php 3:3; 4 Rom 7:24; 5 Rom 7:13-23; 6 Isa 42:3; Mt 12:20; 7 Heb 12:29; 8 Mt 13:22
Article 17Since we are to judge of the will of God from His Word, which testifies that the children of believers are holy,1 not by nature, but in virtue of the covenant of grace, in which they together with the parents are comprehended, godly parents ought not to doubt the election and salvation of their children whom it pleases God to call out of this life in their infancy.2
1 1 Cor 7:14; 2 Gen 17:7; Acts 2:39
Article 18To those who murmur at the free grace of election and the just severity of reprobation we answer with the apostle: "But indeed, O man, who are you to reply against God?" (Rom 9:20),1 and quote the language of our Savior: "Is it not lawful for Me to do what I wish with My own things?" (Mt 20:15).  And therefore, with holy adoration of these mysteries, we exclaim in the words of the apostle: "Oh, 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 has known the mind of the Lord?  Or who has become His counselor?  Or who has first given to Him and it shall be repaid unto him again?'  For of Him and through Him and to Him are all things, to whom be glory forever!  Amen." (Rom 11:33-36).
1 Job 34:34-37
REJECTION OF ERRORSThe true doctrine concerning election and reprobation having been explained, the Synod rejects the errors of those:
Paragraph 1Who teach: That the will of God to save those who would believe and would persevere in faith and in the obedience of faith is the whole and entire decree of election, and that nothing else concerning this decree has been revealed in God's Word.  For these deceive the simple and plainly contradict the Scriptures, which declare that God will not only save those who will believe, but that He has also from eternity chosen certain particular persons to whom, above others, He will grant in time, both faith in Christ and perseverance; as it is written "I have revealed Your name to the men whom You have given Me out of the world" (Jn 17:6), and "as many as had been appointed to eternal life believed" (Acts 13:48).  And "He chose us in Him before the foundation of the world, that we should be holy and without blame before Him" (Eph 1:4).
Paragraph 2Who teach: That there are various kinds of election of God unto eternal life: the one general and indefinite, the other particular and definite; and that the latter in turn is either incomplete, revocable, non-decisive, and conditional, or complete, irrevocable, decisive, and absolute.  Likewise: That there is one election unto faith and another unto salvation, so that election can be unto justifying faith, without being a decisive election unto salvation.  For this is a fancy of men's minds, invented regardless of the Scriptures, whereby the doctrine of election is corrupted, and this golden chain of our salvation is broken: "Whom He predestined, these He also called, and whom He called, these He also justified; and whom He justified, these He also glorified" (Rom 8:30).
Paragraph 3Who teach: That the good pleasure and purpose of God, of which Scripture makes mention in the doctrine of election, does not consist in this, that God chose certain persons rather than others, but in this, that He chose out of all possible conditions (among which are also the works of the law), or out of the whole order of things, that act of faith which from its very nature is undeserving, as well as its incomplete obedience, as a condition of salvation, and that He would graciously consider this in itself as a complete obedience and count it worthy of the reward of eternal life.  For by this injurious error the pleasure of God and the merits of Christ are made of none effect, and men are drawn away by useless questions from the truth of gracious justification and from the simplicity of Scripture, and this declaration of the apostle is charged as untrue: "who has saved us and called us with a holy calling, not according to our works, but according to His own purpose and grace which was given to us in Christ Jesus before time began" (2 Tim 1:9).
Paragraph 4Who teach: That in the election unto faith this condition is beforehand demanded that man should use the light of nature aright, be pious, humble, meek, and fit for eternal life, as if on these things election were in any way dependent.  For this savors of the teaching of Pelagius, and is opposed to the doctrine of the apostle when he writes: "Among whom also we all once conducted ourselves in the lust of our flesh, fulfilling the desires of the flesh and of the mind, and were by nature children of wrath, just as the others.  But God, who is rich in mercy, because of His great love with which He loved us, even when we were dead in trespasses, made us alive together with Christ (by grace you have been saved), and raised us up together, and made us sit together in the heavenlies in Christ Jesus, that in the ages to come He might show the exceeding riches of His grace in His kindness toward us in Christ Jesus.  For by grace you have been saved, through faith, and that not of yourselves; it is the gift of God, not of works, lest anyone should boast" (Eph 2:3-9).
Paragraph 5Who teach: That the incomplete and non-decisive election of particular persons to salvation occurred because of a foreseen faith, conversion, holiness, godliness, which either began or continued for some time; but that the complete and decisive election occurred because of foreseen perseverance unto the end in faith, conversion, holiness, and godliness; and that this is the gracious and evangelical worthiness, for the sake of which he who is chosen is more worthy than he who is not chosen; and that therefore faith, the obedience of faith, holiness, godliness, and perseverance are not fruits of the unchangeable election unto glory, but are conditions which, being required beforehand, were foreseen as being met by those who will be fully elected, and are causes without which the unchangeable election to glory does not occur.  This is repugnant to the entire Scripture, which constantly inculcates this and similar declarations: Election is "not of works but of Him who calls" (Rom 9:11). "And as many as had been appointed to eternal life believed" (Acts 13:48).  "Just as He chose us in Him before the foundation of the world, that we should be holy and without blame before Him" (Eph 1:4). "You did not choose Me, but I chose you and appointed you that you should go and bear fruit, and that your fruit shall remain, that whatever you ask the Father in My name He may give you" (Jn 15:16).  "And if by grace, then it is no longer of works" (Rom 11:6).  "In this is love, not that we loved God, but that He loved us and sent His Son to be the propitiation for our sins" (1 Jn 4:10).
Paragraph 6Who teach: That not every election unto salvation is unchangeable, but that some of the elect, any decree of God notwithstanding, can yet perish and do indeed perish.  By this gross error they make God be changeable, and destroy the comfort which the godly obtain out of the firmness of their election, and contradict the Holy Scripture, which teaches that the elect can not be led astray (Mt 24:24), that Christ does not lose those whom the Father gave him (Jn 6:39), and that God also glorified those whom he foreordained, called, and justified (Rom 8:30).
Paragraph 7Who teach: That there is in this life no fruit and no consciousness of the unchangeable elect to glory, nor any certainty, except that which depends on a changeable and uncertain condition.  For not only is it absurd to speak of an uncertain certainty, but also contrary to the experience of the saints, who by virtue of the consciousness of their election rejoice with the apostle and praise this favor of God; who according to Christ's admonition rejoice with his disciples that their names are written in heaven (Lk 10:20); who also place the consciousness of their election over against the fiery darts of the devil, asking: "Who shall bring a charge against God's elect?" (Rom 8:33).
Paragraph 8Who teach: That God, simply by virtue of His righteous will, did not decide either to leave anyone in the fall of Adam and in the common state sin and condemnation, or to pass anyone by in the communication of grace which is necessary for faith and conversion.  For this is firmly decreed: "He has mercy on whom He wills, and whom He wills He hardens" (Rom 9:18).  And also this: "It has been given to you to know the mysteries of the kingdom of heaven, but to them it has not been given" (Mt 13:11).  Likewise: "I thank You, Father, Lord of heaven and earth, that You have hidden these things from the wise and prudent and have revealed them to babes.  Even so, Father, for so it seemed good in Your sight" (Mt 11:25-26).
Paragraph 9Who teach: That the reason why God sends the gospel to one people rather than to another is not merely and solely the good pleasure of God, but rather the fact that one people is better and worthier than another to which the gospel is not communicated.   For this Moses denies, addressing the people of Israel as follows: "Indeed heaven and the highest heavens belong to the LORD your God, also the earth with all that is in it.  The LORD delighted only in your fathers to love them; and He chose their descendants after them, you above all peoples, as it is this day" (Dt 10:14-15).  And Christ said: "Woe to you, Chorazin!  Woe to you, Bethsaida!  For if the mighty works which were done in you had been done in Tyre and Sidon, they would have repented long ago in sackcloth and ashes" (Mt 11:21).
Second Head of DoctrineTHE DEATH OF CHRIST, AND THE REDEMPTION OF MEN THEREBYArticle 1God is not only supremely merciful, but also supremely just.1  And His justice requires (as He has revealed Himself in His Word) that our sins committed against His infinite majesty should be punished,2 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.
1 Ex 34:6-7; HC 11; BC 16; 2 Rom 5:16; Gal 3:10
Article 2Since, therefore, we are unable to make that satisfaction in our own persons, or to deliver ourselves from the wrath of God, He has been pleased of His infinite mercy to give His only begotten Son for our Surety,1 who was made sin,2 and became a curse for us and in our stead,3 that He might make satisfaction to divine justice on our behalf.4
1 Jn 3:16; Rom 5:8; 2 2 Cor 5:21 3 Gal 3:13; 4 HC 12-14
Article 3The death of the Son of God is the only and most perfect sacrifice and satisfaction for sin, and is of infinite worth and value, abundantly sufficient to expiate the sins of the whole world.2
1 Heb 9:26, 28, 10:14; 2 Jn 1:29, 4:42; 1 Jn 2:2
Article 4This death is of such infinite value and dignity because the person who submitted to it was not only truly and perfectly a holy man,1 but also, the only begotten Son of God,2 of the same eternal and infinite essence with the Father and the Holy Spirit, which qualifications were necessary to constitute Him a Savior for us; and, moreover, because it was attended with a sense of the wrath and curse of God due to us for sin.3
1 Mt 1:23; Heb 4:15, 7:26; 2 Jn 1:18; 1 Jn 4:9; 3 Mt 27:46
Article 5Moreover, the promise of the gospel is that whosoever believes in Christ crucified shall not perish, but have eternal life.1  This promise, together with the command to repent and believe,2 ought to be declared and published to all nations,2 and to all persons promiscuously and without distinction, to whom God out of His good pleasure sends the gospel. 
1 Jn 3:16; 1 Cor 1:23; 2 Acts 2:38, 16:31; 3 Mt 28:19
Article 6And, whereas many who are called by the gospel1 do not repent nor 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.2
1 Mt 22:14; 2 Ps 95:8-11; Mt 23:27; Heb 4:6
Article 7But as many as truly believe, and are delivered and saved from sin and destruction through the death of Christ,1 are indebted for this benefit solely to the grace of God2 given them in Christ from everlasting,3 and not to any merit of their own.4
1 2 Cor 5:18; Col 2:13-14; 2 Eph 2:8; 3 2 Tim 1:9; 4 Eph 2:9; 2 Tim 1:9; Titus 3:5
Article 8For 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,1 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,2 should effectually redeem out of every people, tribe, nation, and language,3 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 saving gifts of the Holy Spirit, He purchased for them by His death; should purge them from all sin,4 both original and actual, whether committed before or after believing; and having faithfully preserved them even to the end,5 should at last bring them, free from every spot and blemish,6 to the enjoyment of glory in His own presence forever.
 1 Mt 20:28; Jn 10:15, 17:9; Eph 5:25-27; 2 Lk 22:20; Heb 8:6; 3 Jn 11:51-52; Rev 5:9; 4 1 Jn 1:7; 5 Jn 10:28; 6 Eph 5:27
Article 9This 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;1 so that the elect in due time may be gathered together into one,2 and that there may always be a church composed of believers,3 the foundation of which is laid in the blood of Christ; which may steadfastly love and faithfully serve Him as its Savior (who, as a bridegroom for his bride, laid down His life for them upon the cross);4 and which may celebrate His praises here and through all eternity.
1 Mt 16:18; 2 Jn 11:52; 3 1 Kgs 19:18; 4 Eph 5:25
REJECTION OF ERRORSThe true doctrine having been explained, the Synod rejects the errors of those:
Paragraph 1Who teach: That God the Father has ordained His Son to the death of the cross without a certain and definite decree to save any, so that the necessity, profitableness, and worth of what Christ merited by His death might have existed, and might remain in all its parts complete, perfect, and intact, even if the merited redemption had never in fact been applied to any person.  For this doctrine tends to the despising of the wisdom of the Father and of the merits of Jesus Christ, and is contrary to Scripture.  For thus says our Savior: "I lay down my life for the sheep…and I know them" (Jn 10:15,27).  And the prophet Isaiah says concerning the Savior: "Yet it pleased the LORD to crush Him; He has put Him to grief.  When You make His soul an offering for sin, He shall see His seed, He shall prolong His days, and the pleasure of the LORD shall prosper in His hand" (Isa 53:10).  Finally, this contradicts the article of faith according to which we believe that there is a church of God.
Paragraph 2Who teach: That it was not the purpose of the death of Christ that He should confirm the new covenant of grace through His blood, but only that He should acquire for the Father the mere right to establish with man such a covenant as He might please, whether of grace or of works.  For this is repugnant to Scripture which teaches that "Jesus has become a guarantee of a better covenant…the new covenant" and that "it has no power at all while the testator lives" (Heb 7:22, 9:15,17).
Paragraph 3Who teach: That Christ by His satisfaction merited neither salvation itself for any one, nor faith, whereby this satisfaction of Christ unto salvation is effectually appropriated; but that He merited for the Father only the authority or the perfect will to deal again with man, and to prescribe new conditions as He might desire, obedience to which, however, depended on the free will of man, so that it therefore might have come to pass that either none or all should fulfill these conditions.  For these adjudge too contemptuously the death of Christ, in no way acknowledge that most important fruit or benefit thereby gained, and bring again out of hell the Pelagian error.
Paragraph 4Who teach: That the new covenant of grace, which God the Father, through the mediation of the death of Christ, made with man, does not herein consist that we by faith, in as much as it accepts the merits of Christ, are justified before God and saved, but in the fact that God, having revoked the demand of perfect obedience of faith, regards faith itself and the obedience of faith, although imperfect, as the perfect obedience of the law, and does esteem it worthy of the reward of eternal life through grace.  For these contradict the Scriptures, "being justified freely by His grace through the redemption that is in Christ Jesus, whom God set forth as a propitiation by His blood, through faith" (Rom 3:24-25).  And these proclaim, as did the wicked Socinius, a new and strange justification of man before God, against the consensus of the whole church.
Paragraph 5Who teach: That all men have been accepted unto the state of reconciliation and unto the grace of the covenant, so that no one is worthy of condemnation on account of original sin, and that no one shall be condemned because of it, but that all are free from the guilt of original sin.  For this opinion opposes Scripture which teaches that we are by nature children of wrath (Eph 2:3).
Paragraph 6Who use the difference between meriting and appropriating, to the end that they may instill into the minds of the careless and inexperienced this teaching that God, as far as He is concerned, has willed to apply to all equally the benefits gained by the death of Christ; and that, while some obtain the pardon of sin and eternal life, and others do not, this difference depends on their own free will, which joins itself to the grace that is offered without exception, and that it is not dependent on the special gift of mercy, which powerfully works in them, that they rather than others should appropriate unto themselves this grace.  For these, while they pretend that they present this distinction in a sound sense, seek to instill into the people the destructive poison of Pelagianism.
Paragraph 7Who teach: That Christ neither could die, nor needed to die, and also did not die, for those whom God loved in the highest degree and elected to eternal life, since these do not need the death of Christ.  For they contradict the apostle, who declares, Christ "loved me and gave Himself for me" (Gal 2:20).  Likewise: "Who shall bring a charge against God's elect?  It is God who justifies.  Who is he who condemns?  It is Christ who died" (Rom 8:33-34), namely, for them; and the Savior who says: "I lay down my life for the sheep" (Jn 10:15).  And: "This is My commandment, that you love one another as I have loved you.  Greater love has no one than this, than to lay down one's life for his friends" (Jn 15:12-13).
Third and Fourth Heads of DoctrineTHE CORRUPTION OF MAN, HIS CONVERSION TO GOD, AND THE MANNER THEREOFArticle 1Man was originally formed after the image of God.1  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.2  But, revolting from God by the instigation of the devil and by his own free will,3 he forfeited these excellent gifts; and in the place thereof became involved in blindness of mind, horrible darkness, vanity, and perverseness of judgment; became wicked, rebellious, and obstinate in heart and will, and impure in his affections.4
1 Gen 1:26-27; 2 HC 6; 3 Gen 3:1-7; HC 9; 4 Rom 3:9-18; Eph 4:17-19
Article 2Man after the fall begat children in his own likeness.1  A corrupt stock produced a corrupt offspring.2  Hence all the posterity of Adam, Christ only excepted,3 have derived corruption from their original parent,4 not by imitation, as the Pelagians of old asserted, but by the propagation of a vicious nature, in consequence of the just judgment of God.
1 Gen 5:3; 2 Job 14:4; Ps 51:7; 3 Heb 4:15; 4 Rom 5:12-19
Article 3Therefore all men are conceived in sin, and are by nature children of wrath, incapable of saving good, prone to evil,1 dead in sin,2 and in bondage thereto;3 and without the regenerating grace of the Holy Spirit,4 they are neither able nor willing to return to God, to reform the depravity of their nature, or to dispose themselves to reformation.
1 Gen 6:5; 2 Eph 2:1, 3 3 Jn 8:34; Rom 6:16-17; 4 Jn 3:3-6; Titus 3:5
Article 4There remain, however, in man since the fall, the glimmerings of natural light, whereby he retains some knowledge of God, and natural things, and of the difference between good and evil, and shows some regard for virtue and for good outward behavior.  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.  By no means, further, this light, such as it is, man in various ways renders wholly polluted and hinders in unrighteousness, which by doing he becomes inexcusable before God.1
1 Rom 1:18-25
Article 5In the same light are we to consider the law of the Decalogue, delivered by God to His peculiar people, the Jews, by the hands of Moses.  For though it reveals the greatness of sin,1 and more and more convinces man thereof, yet, as it neither points out a remedy nor imparts strength to extricate him from his misery,2 but, being weak through the flesh,3 leaves the transgressor under the curse,4 and man cannot by this law obtain saving grace.
1 Rom 3:19-20; Gal 3:19; 2 Rom 7:10, 13; 2 Cor 3:6-7; 3 Rom 8:3; 4 Gal 10; 5 Rom 3:20; Gal 3:11
Article 6What, therefore, neither the light of nature nor the law could do, that God performs by the operation of the Holy Spirit1 through the word or ministry of reconciliation;2 which is the gospel concerning the Messiah, by means whereof it has pleased God to save such as believe,3 as well under the Old as under the New Testament.4
1 Jn 3:1-8; 2 2 Cor 5:18-19; 3 1 Cor 1:21; 4 Heb 4:2
Article 7This mystery of His will God reveals to but a small number under the Old Testament; under the New Testament (the distinction between various peoples having been removed1) He reveals it to many.  The cause of this dispensation is not to be ascribed to the superior worth of one nation above another, nor to their better use of the light of nature, but results wholly from the sovereign good pleasure2 and unmerited love of God.3  Hence they to whom so great and so gracious a blessing is communicated,4 above their desert, or rather notwithstanding their demerits, are bound to acknowledge it with humble and grateful hearts, and with the apostle to adore, but in no wise curiously to pry into,5 the severity and justice of God's judgments displayed in others to whom this grace is not given.
1 Rom 2:11; Gal 3:28; Eph 2:14; Col 3:11; 2 Jer 9:23-24; Eph 1:9; 3 Dt 7:7-8; 4 Mt 11:26; 5 Dt 29:29; 6 Rom 11:22-23; Rev 16:7
Article 8As many as are called by the gospel are sincerely called.  For God has most earnestly and truly declared in His Word what is acceptable to Him, namely, that those who are called should come unto Him.1  He also seriously promises rest of soul and eternal life to all who come to Him2 and believe.3
1 Isa 55:1; Mt 22:4; Jn 6:37; Rev 22:17; 2 Mt 11:28-29; 3 Php 1:29
Article 9It is not the fault of the gospel, nor of Christ offered therein, nor of God, who calls men by the gospel and confers upon them various gifts, that many who are called by the ministry of the Word refuse to come and be converted.  The fault lies in themselves;1 some of whom when called, regardless of their danger, reject the Word of life; others, though they receive it, do not allow it to make a lasting impression on their heart; therefore, their joy, arising only from a temporary faith, soon vanishes, and they fall away; while others choke the seed of the Word by perplexing cares and the pleasures of this world, and produce no fruit.  This our Savior teaches in the parable of the sower.2
1 Mt 11:20-24, 22:1-8, 23:3; 2 Mt 13:1-23
Article 10But that others who are called by the gospel obey the call and are converted is not to be ascribed to the proper exercise of free will, whereby one distinguishes himself above others equally furnished with grace sufficient for faith and conversion (as the proud heresy of Pelagius maintains); but it must be wholly ascribed to God,1 who, as He has chosen His own from eternity in Christ, so He calls them effectually in time,2 confers upon them faith3 and repentance, rescues them from the power of darkness,4 and translates them into the kingdom of His own Son;5 that they may show forth the praises of Him who has called them out of darkness into His marvelous light,6 and may glory not in themselves but in the Lord,7 according to the testimony of the apostles in various places.
1 Rom 9:16; 2 Rom 8:29-30; Titus 1:2-3; 3 Eph 2:8; 4 Gal 1:4; 5 Col 1:13; 6 1 Pt 2:9; 7 1 Cor 1:31; 2 Cor 10:17
Article 11But when God accomplishes His good pleasure in his elect, or works in them true conversion, He not only causes the gospel to be externally preached to them, and powerfully illuminates their minds by His Holy Spirit,1 that they may rightly understand and discern the things of the Spirit of God;2 but by the efficacy of the same regenerating Spirit He pervades the inmost recesses of man;3 He opens the closed and softens the hardened heart,4 and circumcises that which was uncircumcised;5 infuses new qualities into the will, which, though heretofore dead, He quickens;6 from being evil, disobedient, and obstinate, He renders it good, obedient, and pliable; actuates and strengthens it, that like a good tree, it may bring forth the fruits of good actions.7
1 Heb 6:4-5; 2 1 Cor 2:10-14; 3 Heb 4:12; 4 Acts 16:14; 5 Dt 30:6; 6 Ezek 11:19, 36:26; 7 Mt 7:18; Gal 5:22-25
Article 12And this is that regeneration so highly extolled in Scripture, that renewal,1 new creation,2 resurrection from the dead,3 making alive,4 which God works in us without our aid.5  But this is in no way effected merely by the external preaching of the gospel, by moral suasion, or such a mode of operation that, after God has performed His part, it still remains in the power of man to be regenerated or not, to be converted or to continue unconverted; but it is evidently a supernatural work, most powerful, and at the same time most delightful, astonishing, mysterious, and ineffable; not inferior in efficacy to creation or the resurrection from the dead, as the Scripture inspired by the Author of this work declares; so that all in whose heart God works in this marvelous manner are certainly, infallibly, and effectually regenerated, and do actually believe.6  Whereupon the will thus renewed is not only actuated and influenced by God, but in consequence of this influence becomes itself active.  Wherefore also man himself is rightly said to believe and repent by virtue of that grace received.
1 Jn 3:3; 2 2 Cor 4:6, 5:17; 3 Jn 5:25; Rom 4:17; Eph 5:14; 4 Eph 2:5; 5 Php 2:13; 6 Jn 6:63-65
Article 13Believers in this life cannot fully comprehend the manner of this operation.1  Nevertheless, they are satisfied to know and experience that by this grace of God they are enabled to believe with the heart and to love their Savior.2
1 Jn 3:8; 2 Rom 10:9
Article 14Faith is therefore to be considered as the gift of God,1 not on account of its being offered by God to man, to be accepted or rejected at his pleasure, but because it is in reality conferred upon him, breathed and infused into him; nor even because God bestows the power or ability to believe, and then expects that man should by the exercise of his own free will consent to the terms of salvation and actually believe in Christ, but because He who works in man both to will and to do,2 works in man both to will and to believe, and indeed He works all in all.
1 Eph 2:8; 2 Php 2:13
Article 15God is under no obligation to confer this grace upon any; for how can He be indebted to one who had no previous gifts to bestow as a foundation for such recompense?1  By no means, how can He be indebted to one who has nothing of his own but sin and falsehood?2  He, therefore, who becomes the subject of this grace owes eternal gratitude to God,3 and gives Him thanks forever.  Whoever is not made partaker thereof is either altogether regardless of these spiritual gifts and satisfied with his own condition, or is in no apprehension of danger, and vainly boasts the possession of that which he has not.  Further, with respect to those who outwardly profess their faith and amend their lives, we are bound, after the example of the apostle, to judge and speak of them in the most favorable manner; for the secret recesses of the heart are unknown to us.  And as to others who have not yet been called, it is our duty to pray for them to God, who calls the things that are not as if they were.4  But we are in no way to conduct ourselves towards them with haughtiness, as if we had made ourselves to differ.5
1 Rom 11:35; 2 Jer 7:4; Amos 6:1; Rom 14:10; 3 Lk 17:12-19; 4 Rom 4:17; 5 1 Cor 4:7
Article 16But as man by the fall did not cease to be a creature endowed with understanding and will, nor did sin which pervaded the whole race of mankind deprive him of the human nature, but brought upon him depravity and spiritual death;1 so also this grace of regeneration does not treat men as senseless stocks and blocks, nor take away their will and its properties, or do violence thereto; but it spiritually quickens, heals, corrects, and at the same time sweetly and powerfully bends it, that where carnal rebellion and resistance formerly prevailed, a ready and sincere spiritual obedience begins to reign;2 in which the true and spiritual restoration and freedom of our will consist.3  Wherefore, unless the admirable Author of every good work so deal with us,4 man can have no hope of being able to rise from his fall by his own free will, by which, in a state of innocence, he plunged himself into ruin.
1 Gen 2:17; Eph 2:1; 2 Acts 2:46-47; Rom 8:2; 3 Ps 51:12; 4 Php 2:13
Article 17As the almighty operation of God whereby He brings forth and supports this our natural life does not exclude but requires the use of means by which God in His infinite mercy and goodness has chosen to exert His influence, so also the aforementioned supernatural operation of God by which we are regenerated in no way excludes or subverts the use of the gospel,1 which the most wise God has ordained to be the seed of regeneration2 and food of the soul.3  Wherefore, as the apostles and the teachers who succeeded them piously instructed the people concerning this grace of God,4 to His glory and to the abasement of all pride, and in the meantime, however, neglected not to keep them, by the holy admonitions of the gospel, under the influence of the Word, the sacraments, and discipline;5 so even now it should be far from those who give or receive instruction in the Church to presume to tempt God by separating what He of His good pleasure has most intimately joined together.  For grace is conferred by means of admonitions; and the more readily we perform our duty, the more clearly this favor of God, working in us, usually manifest itself, and the more directly His work is advanced; to whom alone all the glory, both for the means and for their saving fruit and efficacy, is forever due.  Amen.6
1 Isa 55:10-11; 1 Cor 1:21; 2 Jas 1:18; 1 Pt 1:23, 25; 3 1 Pt 2:2; 4 Acts 2:42; Rom 10:14-17; 2 Cor 5:11-21, 6:1; 2 Tim 4:2; 5 BC 29; 6 Jude 24-25
REJECTION OF ERRORSThe true doctrine having been explained, the Synod rejects the errors of those:
Paragraph 1Who teach: That it cannot properly be said that original sin in itself suffices to condemn the whole human race or to deserve temporal and eternal punishment.  For these contradict the apostle, who declares: "Therefore, just as through one man sin entered the world, and death through sin, and thus death spread to all men, because all sinned" (Rom 5:12).  And: "For the judgment which came from one offense resulted in condemnation" (Rom 5:16).  And "the wages of sin is death" (Rom 6:23).
Paragraph 2Who teach: That the spiritual gifts or the good qualities and virtues, such as goodness, holiness, righteousness, could not belong to the will of man when he was first created, and that these, therefore, cannot have been separated therefrom in the fall.  For such is contrary to the description of the image of God which the apostle gives in Ephesians 4:24, where he declares that it consists in righteousness and holiness, which undoubtedly belong to the will.
Paragraph 3Who teach: That in spiritual death the spiritual gifts are not separate from the will of man, since the will in itself has never been corrupted, but only hindered through the darkness of the understanding and the irregularity of the affection; and that, these hindrances having been removed, the will can then bring into operation its natural powers, that is, that the will of itself is able to will and to choose, or not to will and not to choose, all manner of good which may be presented to it.  This is an innovation and an error, and tends to elevate the powers of the free will, contrary to the declaration of the prophet: "The heart is deceitful above all things and beyond cure" (Jer 17:9); and of the apostle: "Among whom also we all once conducted ourselves in the lusts of our flesh, fulfilling the desires of the flesh and of the mind, and were by nature children of wrath, just as the others" (Eph 2:3).
Paragraph 4Who teach: That the unregenerate man is not really nor utterly dead in sin, nor destitute of all powers unto spiritual good, but that he can yet hunger and thirst after righteousness and life, and offer the sacrifice of a contrite and broken spirit, which is pleasing to God.  For these things are contrary to the express testimony of Scripture: "you who were dead in your trespasses and sins" (Eph 2:1,5).  And: "every intent of the thoughts of his heart was only evil continually" (Gen 6:5, 8:21).  Moreover, to hunger and thirst for deliverance from misery and for life, and to offer unto God the sacrifice of a broken spirit, is peculiar to the regenerate and those that are called blessed (Ps 51:17; Mt 5:6).
Paragraph 5Who teach: That the corrupt and natural man can so well use the common grace (by which they understand the light of nature), or the gifts still left him after the fall, that he can gradually gain by their good use a greater, that is, the evangelical or saving grace, and salvation itself; and that in this way God on His part shows Himself ready to reveal Christ unto all men, since He applies to all sufficiently and efficiently the means necessary to conversion.  For both the experience of all ages and the Scriptures testify that this is untrue.  "He declares His word to Jacob, His statutes His judgments to Israel.  He has not dealt thus with any nation; and as for His judgments, they have not known them" (Ps 147:19-20).  "who in past generations allowed all nations to walk in their own ways" (Acts 14:16).  And: "Now when they had gone through Phrygia and the region of Galatia, they were forbidden by the Holy Spirit to preach the word in Asia.  After they had came to Mysia, they tried to go into Bithynia, but the Spirit of Jesus did not permit them" (Acts 16:6-7).
Paragraph 6Who teach: That in the true conversion of man no new qualities, powers, or gifts can be infused by God into the will, and that therefore faith, through which we are first converted and because of which we are called believers, is not a quality or gift infused by God but only an act of man, and that it cannot be said to be a gift, except in respect of the power to attain to this faith.  For thereby they contradict the Holy Scriptures, which declare that God infuses new qualities of faith, of obedience, and of the consciousness of His love into our hearts: "But this is the covenant that I will make with the house of Israel after those days, says the LORD: I will put My law in their minds, and write it on their hearts" (Jer 31:33).  And: "For I will pour water on him who is thirsty, and floods on the dry ground; I will pour My Spirit on your descendants, and My blessing on your offspring" (Isa 44:3).  And: "the love of God has been poured out in our hearts by the Holy Spirit who was given to us" (Rom 5:5).  This is also repugnant to the constant practice of the Church, which prays by the mouth of the prophet thus: "Restore me, and I will return" (Jer 31:18).
Paragraph 7Who teach: That the grace whereby we are converted to God is only a gentle persuasion, or (as others explain it) that this is the noblest manner of working in the conversion of man, and that this manner of working, which consists in advising, is most in harmony with man's nature; and that there is no reason why this advising grace alone should not be sufficient to make the natural man spiritual; indeed, that God does not produce the consent of the will except through this manner of advising; and that the power of the divine working, whereby it surpasses the working of Satan, consists in this that God promises eternal benefits, while Satan promises only temporal good.  But this is altogether Pelagian and contrary to the whole Scripture, which, besides this, teaches yet another and far more powerful and divine manner of the Holy Spirit's working in the conversion of man, as in Ezekiel: "I will give you a new heart and put a new spirit within you; I will take the heart of stone out of your flesh and give you a heart of flesh" (Ez 36:26).
Paragraph 8Who teach: That God in the regeneration of man does not use His omnipotence to potently and infallibly bend man's will to faith and conversion; but that all the works of grace having been employed which God uses to convert man, man may yet so resist God and the Holy Spirit, when God intends man's regeneration and wills to regenerate him, and indeed that man often does so resist that he prevents entirely his regeneration, and that it therefore remains in man's power to be regenerated or not.  For this is nothing less than the denial of all that efficiency of God's grace in our conversion, and the subjecting of the working of Almighty God to the will of man, which is contrary to the apostles, who teach that we believe according to the working of the strength of his might (Eph 1:19); and that God fulfills every desire of goodness and every work of faith with power (2 Th 1:11); and that "His divine power has given us all things that pertain to life and godliness" (2 Pt 1:3).
Paragraph 9Who teach: That grace and free will are partial causes which together work the beginning of conversion, and that grace, in order of working, does not precede the working of the will; that is, that God does not efficiently help the will of man unto conversion until the will of man moves and determines to do this.  For the ancient Church has long ago condemned this doctrine of the Pelagians according to the words of the apostle: "So then it is not of him who wills, nor of him who runs, but of God who shows mercy" (Rom 9:16).  Likewise: "For who makes you differ from another?  And what do you have that you did not receive?  Now if you did indeed receive it" (1 Cor 4:7).  And: "for it is God who works in you both to will and to do for His good pleasure" (Php 2:13).
Fifth Head of DoctrineTHE PERSEVERANCE OF THE SAINTSArticle 1Those whom God, according to His purpose, calls to the communion of His Son, our Lord Jesus Christ, and regenerates by the Holy Spirit, He also delivers from the dominion and slavery of sin,1 though in this life He does not deliver them altogether from the body of sin and from the infirmities of the flesh.2
1 Jn 8:34-36; Rom 6:17; 2 Rom 7:21-24, 8:17-25
Article 2Hence spring forth the daily sins of infirmity,1 and blemishes cleave even to the best works of the saints.2  These are to them a perpetual reason to humiliate themselves before God and to flee for refuge to Christ crucified; to mortify the flesh3 more and more by the spirit of prayer and by holy exercises of piety;4 and to press forward to the goal of perfection,5 until at length, delivered from this body of death, they shall reign with the Lamb of God in heaven.6
1 1Jn 1:8; 2 HC 62, 114; 3 Col 3:5; 4 1 Tim 4:7; 5 Php 3:12, 14; 6 Rev 5:6, 10
Article 3By reason of these remains of indwelling sin,1 and also because the temptations of the world and of Satan,2 those who are converted could not persevere in that grace if left to their own strength.  But God is faithful,3 who, having conferred grace, mercifully confirms and powerfully preserves4 them therein, even to the end.5
1 Rom 7:20; 2 Eph 6:12, 16; 3 Cor 10:13; 4 Jn 10:28-30; Php 1:6; 1 Pt 1:5; Jude 24 5 1 Pt 1:9
Article 4Although the weakness of the flesh cannot prevail against the power of God,1 who confirms and preserves true believers in a state of grace, yet converts are not always so influenced and moved by God that they cannot depart in some particular instances from the guidance of divine grace, and be seduced by the lusts of the flesh and obey them.  Wherefore they must continually watch and pray,2 lest they should be led into temptation.3  Which when they do not, they may be not only be carried away by the flesh, the world, and Satan4 into great and heinous sins; but they are sometimes drawn into these evils by the righteous permission of God.  This, the lamentable fall of David,5 Peter,6 and other saints described in Holy Scripture, demonstrates.
1 Eph 1:19; 2 1 Thes 5:6, 17; 3 Mt 26:41; 4 HC 127; 5 2 Sam 11; 6 Mt 26
Article 5By such enormous sins, however, they very highly offend God,1 incur a deadly guilt, grieve the Holy Spirit,2 interrupt the exercise of faith, very grievously wound their consciences,3 and sometimes for a while lose the sense of God's favor, until, when they change their course by serious repentance,4 the light of God's fatherly countenance again shines upon them.5
1 2 Sam 12; 2 Eph 4:30; 3 Mt 26:69-75; 4 Ps 32:3-5, Ps 51 5 Num 6:25; Jn 21:15-19
Article 6But God,1 who is rich in mercy,2 according to His unchangeable purpose of election,3 does not wholly withdraw the Holy Spirit from His own people even in their grievous falls;4 nor does He allow them to proceed so far as to lose the grace of adoption5 and forfeit the state of justification,6 or to commit the sin unto death7 or against the Holy Spirit;8 nor does He permit them to be totally deserted and plunge themselves into everlasting destruction.9
1 Eph 2:4; 2 Eph 2:4; 3 Rom 9:11; Eph 1:11; 4 Ps 51:10-13; 5 Gal 4:5; 6 Rom 5:1, 8:1; 7 1 J 5:16-18; 8 Mt 12:31-32; 9 1 Pt 1:1-5
Article 7For in the first place, in these falls He preserves in them the incorruptible seed of regeneration1 from perishing or being totally lost; and again, by His Word and Spirit He certainly and effectually renews them to repentance, to a sincere and godly sorrow for their sins,2 that they may seek and obtain remission in the blood of the Mediator,3 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.4
1 1 Pt 1:23; 1 Jn 3:9; 2 Ps 32:5; 2 Cor 7:10; 3 Ps 51:19; 4 Php 2:12
Article 8Thus it is not in consequence of their own merits or strength, but of God's free mercy, that they neither totally fall from faith and grace nor continue and perish finally in their backslidings;1 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 changed1 nor His promise fail; neither can the call according to His purpose be revoked,2 nor the merit, intercession,3 and preservation of Christ4 be rendered ineffectual, nor the sealing of the Holy Spirit5 be frustrated or obliterated.
1 Ps 32: 6-7, 10; 2 Ps 33:11; Rom 9:11; Heb 6:17; 3 Rom 8:28, 30; 4 Lk 22:32; Rom 8:34; 5 Jn 10:28; 6 Eph 1:13
Article 9Of this preservation of the elect to salvation and of their perseverance in the faith, true believers themselves may and do obtain assurance according to the measure of their faith, whereby they surely believe that they are and ever will continue true and living members of the Church,1 and that they have the forgiveness of sins and life eternal.2
1 Heb 10:19-23; HC 54; 2 Rom 8:31-39; 2 Tim 4:8, 18
Article 10This 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;1 and lastly, from a serious and holy desire to preserve a good conscience2 and to perform good works.  And if the elect of God were deprived of this solid comfort that they shall finally obtain the victory,3 and of this infallible pledge of eternal glory, they would be of all men the most miserable.4
1 Rom 8:16-17; 1 Jn 3:1-2; 2 Acts 24:16; 3 Rom 8:37; 4 1 Cor 15:19
Article 11The Scripture moreover testifies that believers in this life have to struggle with various carnal doubts, and that under grievous temptations they do not always feel this full assurance of faith and certainty of persevering.  But God, who is the Father of all consolation,1 does not suffer them to be tempted above that they are able, but will with the temptation make also the way of escape, that they may be able to endure it,2 and by the Holy Spirit again inspires them with the comfortable assurance of persevering.3
1 2 Cor 1:3; 2 1 Co 10:13; 3 Rom 7-8
Article 12This 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,1 filial reverence,2 true piety,3 patience in every tribulation,4 fervent prayers,5 constancy in suffering6 and in confessing the truth,7 and of solid rejoicing in God;8 so that the consideration of this benefit should serve as an incentive to the serious and constant practice of gratitude and good works,9 as appears from the testimonies of Scripture and the examples of the saints.10
1 Rom 12:16; 2 Ps 89:7, 114:7; Hab 2:20; Heb 12:28-29; 3 Ps 56:12-13; Ps 116:12; 4 Rom 12:12; 5 Rom 12:11; Php 4:6; 6 Acts 14:22; 2 Tim 2:3; 7 1 Tim 6:11-14; 8 Rom 12:12; Php 4:4; 9 Rom 12:1; Titus 2:11-14; 1 Jn 3:3; 10 Eph 5:8-18
Article 13Neither does renewed confidence of persevering produce licentiousness or a disregard of piety in those who are recovered from backsliding; but it renders them much more careful and concerned to continue in the ways of the Lord,1 which He has ordained that they who walk therein2 may keep the assurance of persevering; lest, on account of their abuse of His fatherly kindness, God should turn away His gracious countenance from them3 (which is to the godly dearer than life,4 and the withdrawal of which is more bitter than death) and they in consequence thereof should fall into more grievous torments of conscience. 
1 Ps 51:12-19; 2 Cor 7:10; 2 Eph 2:10; 3 Isa 64:7; 4 Ps 63:3; Jer 33:5
Article 14And as it has 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,1 by meditation thereon,2 and by the exhortations, threatenings, and promises thereof,3 and by the use of the sacraments.4
1 Dt 6:20-25; Acts 2:42; 1 Tim 4:13; 2 Josh 1:8; Ps 1:2, 37:31, 119:11; 3 2 Tim 3:16-17; 4 Lk 22:14-20; Acts 2:42; 1 Cor 10:16-17, 11:23-26
Article 15The carnal mind is unable to comprehend this doctrine of the perseverance of the saints and the certainty thereof, which God has 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 believers. Satan abhors it, the world ridicules it, the ignorant and hypocritical abuse it, and the heretics oppose it.  But the bride of Christ1 has 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 so to continue to the end.  Now to this one God, Father, Son, and Holy Spirit, be honor and glory forever.  Amen.2
1 Eph 5:32; 2 1 Pt 5:10-11
REJECTION OF ERRORSThe true doctrine having been explained, the Synod rejects the errors of those:
Paragraph 1Who 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 the intercession of Christ: "What then? Israel has not obtained what it seeks; but the elect have obtained it, and the rest were blinded" (Rom 11:7).  Likewise: "He who did not spare His own Son, but delivered Him up for us all, how shall He not with Him also freely give us all things?  Who shall bring a charge against God's elect?  It is God who justifies.  Who is he who condemns?  It is Christ who died, and furthermore is also risen, who is even at the right hand of God, who also makes intercession for us.  Who shall separate us from the love of Christ" (Rom 8:32-35)?
Paragraph 2Who 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 furnished to us, even then it ever depends on the pleasure of the will whether it will persevere or not.  For this idea contains outspoken Pelagianism, and while it would make men free, it make 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 "will also confirm you to the end, that you may be blameless in the day of our Lord Jesus Christ" (1 Cor 1:8).
Paragraph 3Who 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 of justification and regeneration, and the continued preservation by Christ, contrary to the expressed words of the apostle Paul: "While we were still sinners, Christ died for us.  Much more then, having now been justified by His blood, we shall be saved from wrath through Him" (Rom 5:8-9).  And contrary to the apostle John: "Whoever has been born of God does not sin, for His seed remains in him; and he cannot sin, because he has been born of God" (1 Jn 3:9). And also contrary to the words of Jesus Christ: "And I give them eternal life, and they shall never perish; neither shall anyone snatch them out of My hand.  My Father, who has given them to me, is greater than all; and no one is able to snatch them out of My Father's hand" (Jn 10:28-29).
Paragraph 4Who 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, verses 16-17, of those who sin unto death and having forbidden to pray for them, immediately adds to this in verse 18: "We know that whoever is born of God does not sin [meaning a sin of that character]; but he who has been born of God keeps himself, and the wicked one does not touch him" (1 Jn 5:18).
Paragraph 5Who 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: "nor height nor depth, nor any other created thing, shall be able to separate us from the love of God which is in Christ Jesus our Lord" (Rom 8:39).  And John declares: "Now he who keeps His commandments abides in Him, and He in him.  And by this we know that He abides in us, by the Spirit whom He has given us" (1 Jn 3:24).
Paragraph 6Who teach: That the doctrine of perseverance and the assurance 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 we are children of God; and it has not yet been revealed what we shall be, but we know that when He is revealed, we shall be like Him, for we shall see Him as He is.  And everyone who has this hope in him purifies himself, just as He is pure" (1 Jn 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.
Paragraph 7Who 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, beside 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 on 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.
Paragraph 8Who 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: For you have "been born again, not of corruptible seed but incorruptible" (1 Pt 1:23).
Paragraph 9Who teach: That Christ has in no place prayed that believers should infallibly continue in faith. For the contradict Christ Himself, who says: "I have prayed for you, that your faith should not fail" (Lk 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 through Your those whom You have given Me," and "I do not pray that You should take them out of the world, but that You should keep them from the evil one" (Jn 17:11,15,20).
CONCLUSIONThis is the clear, simple, and sincere declaration of the orthodox doctrine concerning the five articles which have been disputed in the Belgic Churches, and a rejection of the errors by which they have for some time been troubled.  The Synod judges this doctrine to be drawn from the Word of God, and to be agreeable to the confession of the Reformed Churches.  Whence it clearly appears that some, whom it by no means became, have violated all truth, equity, and charity, in wishing to persuade the public of the following perversion:
Namely, "That the doctrine of the Reformed Churches concerning predestination, with its associated points, by its own genius and necessary tendency, leads the minds of men away from all piety and religion; that it is an opiate administered by the flesh and the devil; the stronghold of Satan, where he lies in wait for all, and from which he wounds multitudes, and mortally pierces many with darts both of despair and security; that this same doctrine 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 conversely that, in this Reformed doctrine of predestination, 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 this same doctrine teaches that God, by a mere arbitrary act of his will, without the least respect or view to any sin, has predestined 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 them."  And they go on to suggest many other things of the same kind which the Reformed Churches not only do not acknowledge but detest with their whole soul.
Wherefore, this Synod of Dort, in the name of the Lord, entreats as many as reverently call upon the name of our Savior Jesus Christ to judge the faith of the Reformed Churches, not from the slander which on every side is heaped upon it, nor from the private expressions of a few among ancient and modern teachers, often dishonestly quoted, or corrupted and taken to a meaning quite foreign to their intention; but from the public confessions of the Churches themselves, and from this 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 slanderers 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 suspect 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 slanderers of sound doctrine, and endow the faithful ministers 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.