Posts in The Canons of Dort
“Regeneration’s Effect” -- Article Sixteen, The Third and Fourth Main Points of Doctrine, Canons of Dort
“Regeneration’s Effect” -- Article Sixteen, The Third and Fourth Main Points of Doctrine, Canons of Dort

Article 16: Regeneration’s Effect

However, just as by the fall man did not cease to be man, endowed with intellect and will, and just as sin, which has spread through the whole human race, did not abolish the nature of the human race but distorted and spiritually killed it, so also this divine grace of regeneration does not act in people as if they were blocks and stones; nor does it abolish the will and its properties or coerce a reluctant will by force, but spiritually revives, heals, reforms, and—in a manner at once pleasing and powerful—bends it back. As a result, a ready and sincere obedience of the Spirit now begins to prevail where before the rebellion and resistance of the flesh were completely dominant. It is in this that the true and spiritual restoration and freedom of our will consists. Thus, if the marvelous Maker of every good thing were not dealing with us, man would have no hope of getting up from his fall by his free choice, by which he plunged himself into ruin when still standing upright.

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In article sixteen we are reminded yet again that without the grace of God acting upon us and in us (when we were dead in sin), we would forever remain unbelievers. Even though the effects of sin are all-pervasive, nevertheless, the imago Dei remains in us, although badly defaced.

That the remnant of the imago remains can be proven from a number of biblical texts. In Ephesians 4:24, Paul speaks of the Christian “putting on the new self”—which is clearly a reference to the regenerate “new man” being restored to the true righteousness and holiness which were lost in the Fall. In Colossians 3:10, Paul reiterates much the same thing, this time mentioning that putting on the new self includes the restoration of true knowledge. In some sense then, regeneration restores particular aspects of the imago Dei which had been lost in the fall. These include true righteousness, knowledge, and holiness. Therefore, “putting on the new-self” is descriptive of the process of restoration of fallen human nature.

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The Canons of DortKim RiddlebargerRegeneration, The effect of regenerationComment
“Responses to God’s Grace” -- Article Fifteen, The Third and Fourth Main Points of Doctrine, Canons of Dort
“Responses to God’s Grace” -- Article Fifteen, The Third and Fourth Main Points of Doctrine, Canons of Dort

Article 15: Responses to God’s Grace

God does not owe this grace to anyone. For what could God owe to one who has nothing to give that can be paid back? Indeed, what could God owe to one who has nothing of his own to give but sin and falsehood? Therefore the person who receives this grace owes and gives eternal thanks to God alone; the person who does not receive it either does not care at all about these spiritual things and is satisfied with himself in his condition, or else in self-assurance foolishly boasts about having something which he lacks. Furthermore, following the example of the apostles, we are to think and to speak in the most favorable way about those who outwardly profess their faith and better their lives, for the inner chambers of the heart are unknown to us. But for others who have not yet been called, we are to pray to the God who calls things that do not exist as though they did. In no way, however, are we to pride ourselves as better than they, as though we had distinguished ourselves from them.

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Article fifteen deals with the attitude that we as Christian are to have about our salvation from sin and its consequences. Given the fact that it is God alone who saves–because human sinfulness renders us incapable of saving ourselves–salvation originates not in an act of the sinful human will, but in the gracious decree of God who loved the fallen world so much that he sent Jesus Christ to die for those unworthy sinners whom he has graciously decreed to save (cf. John 3:16).

The point the canons make here is that grace is not truly gracious if we define grace as something which God owes us. In other words, those who teach that God’s grace is a reward based upon something we have done which places God under obligation to respond to wicked and sinful creatures are in error. With Adam’s fall the human race has collectively rebelled against his majesty and holiness (Romans 4:16). We must be very careful not to base our theology of sin and grace upon the presuppositions of American democracy, which teaches us that we are all equal and able, and that those who act righteously get what they deserve in the end—a reward.

As we have seen repeatedly, the Bible does not begin to discuss redemption from the perspective of human worth, ability, or equality, as Arminians and semi-Pelagians would have us to believe. Instead, the Bible begins with the fall of the human race into sin. This includes universal human sinfulness, inability, and guilt. The Reformed have often charged that in the Arminian system, grace cannot be truly gracious, because we supposedly have it in our power to act in such a way that God must respond by granting us eternal life.

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The Canons of DortKim RiddlebargerGod's grace, response to graceComment
“The Way God Gives Faith” -- Article Fourteen, The Third and Fourth Main Points of Doctrine, Canons of Dort
“The Way God Gives Faith” -- Article Fourteen, The Third and Fourth Main Points of Doctrine, Canons of Dort

Article 14: The Way God Gives Faith

In this way, therefore, faith is a gift of God, not in the sense that it is offered by God for man to choose, but that it is in actual fact bestowed on man, breathed and infused into him. Nor is it a gift in the sense that God bestows only the potential to believe, but then awaits assent—the act of believing—from man’s choice; rather, it is a gift in the sense that he who works both willing and acting and, indeed, works all things in all people produces in man both the will to believe and the belief itself.

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In article eight, the Canons introduced the subject of effectual calling—the objective call of God through the preaching of the gospel. This gospel call is sincerely offered to all, but only realized in God’s elect. In article ten, we saw that conversion (a person coming to faith and its fruit, repentance), is the result of a prior act of God enabling them to believe and trust in the Savior. Article eleven assigned the work of conversion to the Holy Spirit, not to an act of the fallen human will, as taught by the Arminians. It is the Holy Spirit who “makes us alive with Jesus Christ when we were [formerly] dead in sins and trespasses.” Finally, in article twelve, the Canons set out in a bit more detail the fact that the Holy Spirit works regeneration in God’s elect, and that this subconscious regeneration, or “new birth”, precedes the exercise of faith, logically, if not temporally. We are born again, and then exercise faith and repentance.

In article fourteen, the Canons turn to a discussion of the supernatural work of the Holy Spirit in calling, converting, and regenerating those same sinners whom God has decreed to save from before the foundation of the world, and for whom Christ has died. It is to these individuals that God gives faith. The Reformed speak of this as redemption decreed, redemption accomplished, and here, as redemption applied.

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The Canons of DortKim RiddlebargerFaith is God's giftComment
“The Incomprehensible Way of Regeneration” -- Article Thirteen, The Third and Fourth Main Points of Doctrine, Canons of Dort
“The Incomprehensible Way of Regeneration” -- Article Thirteen, The Third and Fourth Main Points of Doctrine, Canons of Dort

Article 13: The Incomprehensible Way of Regeneration

In this life believers cannot fully understand the way this work occurs; meanwhile, they rest content with knowing and experiencing that by this grace of God they do believe with the heart and love their Savior.

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Article Thirteen of the Canons of Dort reminds us of the fact that God does not fully explain the mechanics of the way in which he gives new life (regeneration) to people who are dead in sin. Scripture simply speaks of the fact that God does regenerate sinners, and ties this to the work of the Holy Spirit through divinely appointed means–the preaching of the gospel.

The Canons echo very loudly what our Lord told Nicodemus as recounted in John 3:7-8, “Do not marvel that I said to you, ‘You must be born again.’ The wind blows where it wishes, and you hear its sound, but you do not know where it comes from or where it goes. So it is with everyone who is born of the Spirit.”

If regeneration is an act of God which occurs at the level of the subconscious, and in which the believer is strictly passive (God acts upon us while we were still dead in sin), then we may not “experience” the new birth at all, even though we may have received it, and cannot enter heaven without it. If we are looking to Jesus Christ alone to deliver us from the guilt of our sin, we are thereby assured of the fact that we are justified by his death and resurrection and that we will spend eternity in heaven because this is the sign that regeneration has already taken place. People who are dead in sin do not trust in Jesus Christ until they have been given the new birth. And once given the new birth they cannot but believe the gospel. What is important here is not that we may have had a “conversion experience,” but that we presently trust in Jesus alone for our salvation and repent of our sins. Therefore, it is not the experience of the new birth which matters, but the fact that it has occurred.

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The Canons of DortKim RiddlebargerRegeneration precedes faithComment
“Regeneration a Supernatural Work” -- Article Twelve, The Third and Fourth Main Points of Doctrine, Canons of Dort
“Regeneration a Supernatural Work” -- Article Twelve, The Third and Fourth Main Points of Doctrine, Canons of Dort

Article 12: Regeneration a Supernatural Work

And this is the regeneration, the new creation, the raising from the dead, and the making alive so clearly proclaimed in the Scriptures, which God works in us without our help. But this certainly does not happen only by outward teaching, by moral persuasion, or by such a way of working that, after God has done his work, it remains in man’s power whether or not to be reborn or converted. Rather, it is an entirely supernatural work, one that is at the same time most powerful and most pleasing, a marvelous, hidden, and inexpressible work, which is not lesser than or inferior in power to that of creation or of raising the dead, as Scripture (inspired by the author of this work) teaches. As a result, all those in whose hearts God works in this marvelous way are certainly, unfailingly, and effectively reborn and do actually believe. And then the will, now renewed, is not only activated and motivated by God but in being activated by God is also itself active. For this reason, man himself, by that grace which he has received, is also rightly said to believe and to repent.

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Having established that conversion (defined as the exercise of faith and repentance) is closely connected to effectual calling and is the direct result of the Holy Spirit working upon a person through the proclamation of the Word of God, the Canons go on to make the point that regeneration, likewise, is not the result of an act of human will. Rather, regeneration is the direct result of the supernatural action of God upon the heart of the sinner before the sinner comes to faith in Jesus Christ. Indeed, it is regeneration which enables the sinner to come to faith. Regeneration is brought about by the work of the Holy Spirit and precedes faith. To use a biblical metaphor, a bad tree must become a good tree in order to exercise the good fruit of faith and repentance.

It might be helpful to recall the important distinctions made by Reformed theologians when considering effectual calling, conversion, and regeneration. These are closely related and are connected to the prescribed means by which God calls his elect to faith—the proclamation of the gospel. Effectual calling is that act of God, when, through the preaching of the gospel, God’s elect are summoned (called) to faith in Christ. Effectual calling is, therefore, an objective act of God occurring through the proclamation of the message of reconciliation—the gospel. Conversion, though directly connected to effectual calling and regeneration, strictly speaking, is a conscious act when the sinner who has been effectually called, then, in turn, exercises faith in Jesus Christ and turns from his or her sin (repentance). All of God’s elect are effectually called and converted.

Regeneration, on the other hand, is subconscious. A person may not be aware that regeneration has taken place. It occurs when God supernaturally acts upon the sinner, implanting in them the principle of new life which now becomes the governing disposition of the soul.

Logically speaking, both effectual calling and regeneration must precede conversion (the exercise of faith and repentance). However, the sinner who comes to faith in Christ may not experience these things in such a precise manner. To put it another way, because elect sinners have been effectually called through the preaching of the gospel, the sinner suddenly becomes conscious of his or her sins, and their need of the merits of Christ. Yet the sinner may not be aware that regeneration has already occurred, even though the sinner could never exercise faith in Christ, if they had not been made alive when formerly dead in sin.

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The Canons of DortKim RiddlebargerRegeneration, The work of the Holy SpiritComment
“The Holy Spirit's Work in Conversion” -- Article Eleven, The Third and Fourth Main Points of Doctrine, Canons of Dort
“The Holy Spirit's Work in Conversion” -- Article Eleven, The Third and Fourth Main Points of Doctrine, Canons of Dort

Article 11: The Holy Spirit’s Work in Conversion

Moreover, when God carries out this good pleasure in his chosen ones, or works true conversion in them, he not only sees to it that the gospel is proclaimed to them outwardly, and enlightens their minds powerfully by the Holy Spirit so that they may rightly understand and discern the things of the Spirit of God, but, by the effective operation of the same regenerating Spirit, he also penetrates into the inmost being of man, opens the closed heart, softens the hard heart, and circumcises the heart that is uncircumcised. He infuses new qualities into the will, making the dead will alive, the evil one good, the unwilling one willing, and the stubborn one compliant; he activates and strengthens the will so that, like a good tree, it may be enabled to produce the fruits of good deeds.

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Scripture assigns the role of working conversion (faith and repentance) in elect sinners to the Holy Spirit. One of the most important passages in this regard is John 3:1-12:

Now there was a man of the Pharisees named Nicodemus, a ruler of the Jews. This man came to Jesus by night and said to him, “Rabbi, we know that you are a teacher come from God, for no one can do these signs that you do unless God is with him.” Jesus answered him, “Truly, truly, I say to you, unless one is born again he cannot see the kingdom of God.” Nicodemus said to him, “How can a man be born when he is old? Can he enter a second time into his mother's womb and be born?” Jesus answered, “Truly, truly, I say to you, unless one is born of water and the Spirit, he cannot enter the kingdom of God. That which is born of the flesh is flesh, and that which is born of the Spirit is spirit. Do not marvel that I said to you, ‘You must be born again.’ The wind blows where it wishes, and you hear its sound, but you do not know where it comes from or where it goes. So it is with everyone who is born of the Spirit.” Nicodemus said to him, “How can these things be?” Jesus answered him, “Are you the teacher of Israel and yet you do not understand these things? Truly, truly, I say to you, we speak of what we know, and bear witness to what we have seen, but you do not receive our testimony. If I have told you earthly things and you do not believe, how can you believe if I tell you heavenly things?

According to Jesus, the new birth comes not as a result of obeying a command to be born again as many of our contemporaries understand Jesus to be saying– “born yourself again!” – but the new birth comes before one can see the kingdom of God. Such vision of what was previously unseen is the result of the sovereign work of the Holy Spirit, who like the wind, operates sovereignly as he sees fit.

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The Canons of DortKim Riddlebargerconversion, Faith and repentanceComment
“Conversion as the Work of God” -- Article Ten, The Third and Fourth Main Points of Doctrine, Canons of Dort
“Conversion as the Work of God” -- Article Ten, The Third and Fourth Main Points of Doctrine, Canons of Dort

Article 10: Conversion as the Work of God

The fact that others who are called through the ministry of the gospel do come and are brought to conversion must not be credited to man, as though one distinguishes himself by free choice from others who are furnished with equal or sufficient grace for faith and conversion (as the proud heresy of Pelagius maintains). No, it must be credited to God: just as from eternity he chose his own in Christ, so within time he effectively calls them, grants them faith and repentance, and, having rescued them from the dominion of darkness, brings them into the kingdom of his Son, in order that they may declare the wonderful deeds of him who called them out of darkness into this marvelous light, and may boast not in themselves, but in the Lord, as apostolic words frequently testify in Scripture.

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When it comes to the matter of people coming to faith in Jesus Christ, the Reformed place their confidence in the power of God, rather than in the natural ability of sinful men and women. It is quite appropriate at this point for the authors of the Canons to set forth the fact that conversion (which is defined as a person’s coming to faith, as well as the subsequent exercise of the fruit of faith, repentance) is not the work of the sinner, but is solely the work of God upon the sinner.

In this, we see yet again the Trinitarian emphasis of the Reformed ordo salutis (order of salvation). The Father has chosen those whom he will save (redemption decreed). The Father has sent Jesus Christ to die on the cross as the satisfaction for the guilt of the sins of those that he has chosen (redemption accomplished). When the gospel is preached, those whom the Father has chosen, and for whom Christ has died, are effectually called to faith in Christ by the Holy Spirit (redemption applied).

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The Canons of DortKim Riddlebargerconversion, God's act, Faith and repentanceComment
“Human Responsibility for Rejecting the Gospel” -- Article Nine, The Third and Fourth Main Points of Doctrine, Canons of Dort
“Human Responsibility for Rejecting the Gospel” -- Article Nine, The Third and Fourth Main Points of Doctrine, Canons of Dort

Article 9: Human Responsibility for Rejecting the Gospel

The fact that many who are called through the ministry of the gospel do not come and are not brought to conversion must not be blamed on the gospel, nor on Christ, who is offered through the gospel, nor on God, who calls them through the gospel and even bestows various gifts on them, but on the people themselves who are called. Some in self-assurance do not even entertain the Word of life; others do entertain it but do not take it to heart, and for that reason, after the fleeting joy of a temporary faith, they relapse; others choke the seed of the Word with the thorns of life’s cares and with the pleasures of the world and bring forth no fruits. This our Savior teaches in the parable of the sower (Matt. 13).

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The authors of the Canons have been very clear from the very beginning that the only reason why any are delivered from God’s wrath stems from something good in God and not because God sees anything good or meritorious in us. We are sinful creatures.

The theology of the Canons relates to our contemporary situation in that we cannot begin any discussion of human sin and God’s grace with the presuppositions typical of American democratic egalitarianism, namely, that everyone is equally entitled to a chance at heaven and that it would not be fair for God to elect some or bypass others because this would mean that God’s decree in election somehow prevents people from receiving that to which they are supposedly entitled, a chance at heaven.

The Scriptures teach that all of Adam’s children fell into sin when he did (Romans 5:12-19), and we suffered all of the consequences of Adam’s act on our behalf—sin and death. The Scriptures do not teach that everyone has an equal chance to go to heaven. Rather, Scripture teaches that the entire human race equally deserves eternal punishment. The entire human race is under God’s curse, since each one of us have sinned in Adam (the biological and federal head of the human race), in addition to the fact that we have each personally sinned against God’s infinite majesty. God owes us nothing but judgment.

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The Canons of DortKim RiddlebargerResponsibility for UnbeliefComment
“The Serious Call of the Gospel” -- Article Eight, The Third and Fourth Main Points of Doctrine, Canons of Dort
“The Serious Call of the Gospel” -- Article Eight, The Third and Fourth Main Points of Doctrine, Canons of Dort

Article 8: The Serious Call of the Gospel

Nevertheless, all who are called through the gospel are called seriously. For seriously and most genuinely God makes known in his Word what is pleasing to him: that those who are called should come to him. Seriously he also promises rest for their souls and eternal life to all who come to him and believe.

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The doctrine of calling occupies a major place in Scripture. To put it simply, when the gospel is proclaimed God’s elect are called to faith. The Canons have described this call as the “ministry of reconciliation,” based upon Paul’s statement in 2 Corinthians 5:18-21. As a result of being called, the elect embrace Jesus Christ through faith, trust in him and in him alone, for their salvation.

Throughout the Scriptures, calling is directly connected to regeneration. “Calling” precedes the exercise of faith. In other words, no one can come to faith in Christ, unless they are first “called,”" as in John 6:65 when Jesus says, “This is why I told you that no one can come to me unless it is granted him by the Father.”

There are a number of important considerations here. The first thing that we need to consider is that the Reformed make a distinction between the so-called “general call” which goes out without exception to all men and women (elect and non-elect alike) whenever the gospel is preached, and the “effectual call” which is made to God’s elect only.

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The Canons of DortKim RiddlebargerCalling, Effectual calling, The general callComment
“God’s Freedom Revealed in the Gospel” -- Article Seven, The Third and Fourth Main Points of Doctrine, Canons of Dort
“God’s Freedom Revealed in the Gospel” -- Article Seven, The Third and Fourth Main Points of Doctrine, Canons of Dort

Article 7: God’s Freedom in Revealing the Gospel

In the Old Testament, God revealed this secret of his will to a small number; in the New Testament (now without any distinction between peoples) he discloses it to a large number. The reason for this difference must not be ascribed to the greater worth of one nation over another, or to a better use of the light of nature, but to the free good pleasure and undeserved love of God. Therefore, those who receive so much grace, beyond and in spite of all they deserve, ought to acknowledge it with humble and thankful hearts; on the other hand, with the apostle they ought to adore (but certainly not inquisitively search into) the severity and justice of God’s judgments on the others, who do not receive this grace.

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While Arminians place much emphasis upon human freedom, the Canons are clear that Christians must begin any discussion of God’s saving purposes where Scripture begins the discussion. This is not with human freedom, but with the freedom of God.

As we have seen throughout prior articles, Scripture informs us that the human race has fallen in Adam and is described as dead in sin, unable and unwilling to exercise faith in Jesus Christ (i.e., Romans 3:9-20). Yet because he is loving and gracious God has chosen to elect a vast multitude unto salvation based upon reasons known only to himself. Furthermore, God has also determined how he will call those to faith whom he has chosen—through the preaching of the gospel (Romans 10:17). God ordains both the ends (those whom he will save) and the means by which he will save them (the preaching of the gospel).

In article 7, the Canons make the point that God’s hidden decree (in eternity past) is carried out in time and space, of which the Scriptures are the divinely-inspired account. God’s plan to save fallen sinners–otherwise hidden in the shadows of eternity–is revealed in ordinary human history as God brings to pass the very things that he has decreed would come to pass, and which accomplish our salvation.

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The Canons of DortKim RiddlebargerGod's Freedom, The preaching of the gospelComment
“The Saving Power of the Gospel” -- Article Six, The Third and Fourth Main Points of Doctrine, Canons of Dort
“The Saving Power of the Gospel” -- Article Six, The Third and Fourth Main Points of Doctrine, Canons of Dort

Article 6: The Saving Power of the Gospel

What, therefore, neither the light of nature nor the law can do, God accomplishes by the power of the Holy Spirit, through the Word or the ministry of reconciliation. This is the gospel about the Messiah, through which it has pleased God to save believers, in both the Old and the New Testament.

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How do people come to faith in Jesus Christ, if the light of nature only serves to render those of every race, tribe, and tongue without excuse (cf. Romans 1:20)?

Furthermore, how do people come to faith in Christ if the law was given, in part, to be the means of exposing our wickedness and inciting us to sin all the more, thereby demonstrating to us that we are guilty sinners who desperately need a savior?

Recall that under the first head of doctrine the authors of the Canons were very careful to point out that if there is nothing good which resides in us which motivates God to act on our behalf and deliver us from our sins, then the only reason why any of us come to faith in Jesus Christ is to be found solely in God’s goodness and graciousness. We have also seen that God elects to save a multitude of the fallen sons and daughters of Adam so vast that no one can count them. God delivers his elect from the guilt and power of their sins.

The only reason why any of those who are rendered without excuse by the light of nature and demonstrated to be guilty through the law come to faith in Christ at all, is to be found in God’s decree to save those he has chosen based upon reasons known only to himself.

But God not only ordains the ends—who will be saved—he also ordains the means by which he will save them. God graciously calls his elect to faith in Jesus through the foolishness of the preaching of the gospel—the point made here in article six.

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The Canons of DortKim RiddlebargerThe preaching of the gospel Comment
“The Inadequacy of the Law” -- Article Five, The Third and Fourth Main Points of Doctrine, Canons of Dort
“The Inadequacy of the Law” -- Article Five, The Third and Fourth Main Points of Doctrine, Canons of Dort

Article 5: The Inadequacy of the Law

In this respect, what is true of the light of nature is true also of the Ten Commandments given by God through Moses specifically to the Jews. For man cannot obtain saving grace through the Decalogue, because, although it does expose the magnitude of his sin and increasingly convict him of his guilt, yet it does not offer a remedy or enable him to escape from his misery, and, indeed, weakened as it is by the flesh, leaves the offender under the curse.

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Since the purpose of natural revelation is not to redeem humanity but to provide a natural knowledge of God as well as to further expose fallen humanities’ sinfulness, the authors of the Canons now turn to the question of the ability of Adam’s fallen race to satisfy God’s righteous requirements as they are revealed in the law.

Though it is absolutely clear from Scripture that the law is written upon the hearts of all of humanity—Paul makes this point in Romans 2:14-15—it is equally important for us to take note of the fact that the Ten Commandments give concrete and explicit content to that which is implicitly revealed in natural revelation. God’s revelation of the law to Moses at Mount Sinai (which is a republication of the terms of the covenant of works God made with Adam in Eden) is God’s act in making explicit (through publication) what had been only implicit (i.e. in the human heart) in general revelation.

It has been argued by some that, even after the fall, humanity can earn sufficient merit to attain a right standing before God on the basis of obedience to the law of nature (i.e. the light which God has given to all). But if the purpose of natural revelation was to give a natural knowledge of God and further expose humanities’ sinfulness, the same is certainly the true purpose of the law, only more so! The law can only condemn, not give life.

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The Canons of DortKim RiddlebargerInadequacy of the LawComment
“The Inadequacy of the Light of Nature” -- Article Four, The Third and Fourth Main Points of Doctrine, Canons of Dort
“The Inadequacy of the Light of Nature” -- Article Four, The Third and Fourth Main Points of Doctrine, Canons of Dort

Article 4: The Inadequacy of the Light of Nature

There is, to be sure, a certain light of nature remaining in man after the fall, by virtue of which he retains some notions about God, natural things, and the difference between what is moral and immoral, and demonstrates a certain eagerness for virtue and for good outward behavior. But this light of nature is far from enabling man to come to a saving knowledge of God and conversion to him—so far, in fact, that man does not use it rightly even in matters of nature and society. Instead, in various ways he completely distorts this light, whatever its precise character, and suppresses it in unrighteousness. In doing so he renders himself without excuse before God.

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The Reformed understanding of total depravity and total inability raises the nagging question about what happens to those who live apart from the light of Holy Scripture and who may have never heard the gospel. This is a common question and is often framed as follows: “What happens to the `innocent person’ in distant lands who has never heard the gospel of Jesus Christ?”

Historically, Arminians have charged that it is not fair for God to hold people accountable for Adam’s act of rebellion in Eden. Therefore, it is certainly not fair for God to hold those accountable for not believing in Christ who have never even heard the gospel. Recall that the Arminian has argued that prevenient grace is universal, so there must be some divine provision for those outside of Christ.

In light of this charge, the authors of the Canons take up the subject of the purpose and consequences of natural revelation, or the “light of nature.”

Given the fact of total depravity, what does the Scripture say about natural revelation, or what is more commonly spoken of as general revelation? This is best done by contrasting the purpose of general revelation (“the light of nature”) and special revelation (Holy Scripture). This puts us in a position to ask “what do fallen men and women do with the knowledge of God they that derive from `general revelation”? Does general revelation lead men and women to a saving knowledge of Jesus Christ?

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The Canons of DortKim RiddlebargerThe Light of Nature, General RevelationComment
“Total Inability” -- Article Three, The Third and Fourth Main Points of Doctrine, Canons of Dort
“Total Inability” -- Article Three, The Third and Fourth Main Points of Doctrine, Canons of Dort

Article 3: Total Inability

Therefore, all people are conceived in sin and are born children of wrath, unfit for any saving good, inclined to evil, dead in their sins, and slaves to sin; without the grace of the regenerating Holy Spirit they are neither willing nor able to return to God, to reform their distorted nature, or even to dispose themselves to such reform.

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Whenever we address the subject of “total inability,” we need to be clear that we are speaking of but one of the major consequences of the Fall. The Bible clearly teaches that all are born guilty for Adam’s act of rebellion in Eden, since Adam acted for us and in our place as both the federal and biological head of the human race as God’s chosen representative for humanity (cf. Romans 5:12-19). Because of Adam's sin, the entire human race is under the just condemnation of God, and guilty (by imputation) for Adam’s act of rebellion from the very moment of our conception.

As we have seen throughout the prior articles, the biblical data demonstrates that we are born with what is called “original corruption.” As a consequence of Adam's fall, we are inclined toward all evil, we are darkened in our understanding, we are ignorant of the things of God, and separated from God at birth. We are without God and without hope in the world (Ephesians 2:12-13). We are “turned in on ourselves” and, left to our own devices, we are unable to do any good (from God’s perspective) whatsoever. As the Canons indicate, we are unfit "for any saving good, inclined to evil, dead in [our] sins, and slaves to sin.”

Total inability refers to the fact that our wills are in bondage to our inherited sinful nature, as well as weakened by the darkness of our intellectual faculties (Ephesians 4:17-19). The Reformers spoke of this in terms of “the bondage of the will” to the flesh (our sinful orientation). None of the fallen children of Adam are born “innocent,” nor are they “neutral” toward the things of God—as though the moral direction of each individual depends upon an act of the human will to follow either Christ’s good example or Adam’s bad one. This is, as the Canons point out, the heresy of Pelagianism.

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The Canons of DortKim RiddlebargerTotal inability Comment
“The Spread of Corruption” -- Article Two, The Third and Fourth Main Points of Doctrine, Canons of Dort
“The Spread of Corruption” -- Article Two, The Third and Fourth Main Points of Doctrine, Canons of Dort

Article Two

Man brought forth children of the same nature as himself after the fall. That is to say, being corrupt he brought forth corrupt children. The corruption spread, by God’s just judgment, from Adam to all his descendants—except for Christ alone—not by way of imitation (as in former times the Pelagians would have it) but by way of the propagation of his perverted nature.

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Article 2 of the third/fourth head of doctrine deals with the way in which the effects of Adam’s sin are passed on to his descendants. When Adam fell into sin, all those whom he represented as the biological and federal head of the human race fell with him. Adam lost “original righteousness”—including true righteousness, holiness, and knowledge (Ephesians 4:24; Colossians 3:10) and came under the curse and death as a result of his act of rebellion. The question arises - what does it mean when we speak of Adam’s descendants as born in sin and likewise under condemnation.

There are many biblical texts which come to mind when considering this topic, although we have space to briefly survey but a few of them. In Psalm 51, the Psalmist declares, “behold, I was brought forth in iniquity, and in sin did my mother conceive me” (Psalm 51:5). In Psalm 58:3, the Psalmist reminds us that “the wicked are estranged from the womb; they go astray from birth, speaking lies.” In Genesis 6:5, we learn from Moses that the reason that God sent the flood as judgment upon the earth was that “the Lord saw that the wickedness of man was great in the earth, and that every intention of the thoughts of his heart was only evil continually.”

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The Canons of DortKim RiddlebargerInherited CorruptionComment
"The Effect of the Fall on Human Nature" -- Article One, The Third and Fourth Main Points of Doctrine, Canons of Dort
"The Effect of the Fall on Human Nature" -- Article One, The Third and Fourth Main Points of Doctrine, Canons of Dort

Article 1: The Effect of the Fall on Human Nature

Man was originally created in the image of God and was furnished in his mind with a true and salutary knowledge of his Creator and things spiritual, in his will and heart with righteousness, and in all his emotions with purity; indeed, the whole man was holy. However, rebelling against God at the devil’s instigation and by his own free will, he deprived himself of these outstanding gifts. Rather, in their place he brought upon himself blindness, terrible darkness, futility, and distortion of judgment in his mind; perversity, defiance, and hardness in his heart and will; and finally impurity in all his emotions.

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As William Shakespeare once said, “that word 'grace' in an ungracious mouth is but profane” (King Richard II, Act II, Scene III). In the previous two heads of doctrine, the Synod of Dort carefully dealt with the fact that our salvation begins with something good in God (his love toward lost and fallen sinners), and not something good in the creature (foreseen faith or obedience). Having demonstrated from Scripture that God directs his saving grace to the specific individuals he intends to save–not to the world generically or impersonally–the Canons move on to turn attention to the fact of human sinfulness and how it is that the saving merits of Jesus Christ are applied to God’s elect.

Approaching this matter in both a logical and redemptive-historical order, the Canons move from God’s decree in eternity past, to Christ’s redemptive work for his people on Calvary’s cross, and then finally to the way in which the benefits of Christ’s doing and dying become ours. This is what we as Reformed Christians mean when we speak of “redemption decreed, redemption accomplished. and redemption applied,” the pattern set out by the Apostle Paul in Ephesians 1:3-14.

Without a sufficient awareness of the sinful human condition according to the Scriptures, there can be no real appreciation of God’s graciousness to us. Unless we come to realize the gravity and depth of our offences against the infinitely holy and righteous God, and unless we understand that we deserve his eternal and unending punishment because of our sins, we cannot even begin to appreciate that word “grace.” That word “grace” is indeed profanity on the lips of one whose self-righteousness is not yet crushed by the awareness of their sin and their eternal peril.

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The Canons of DortKim RiddlebargerThe Effects of the Fall Comment
“The Error of Teaching That the Death of Christ Was Not Necessary for Salvation” — The Rejection of Errors, Second Head of Doctrine, Canons of Dort (7)
“The Error of Teaching That the Death of Christ Was Not Necessary for Salvation” — The Rejection of Errors, Second Head of Doctrine, Canons of Dort (7)

Having set forth the orthodox teaching, the Synod rejects the errors of those

Who teach that Christ neither could die, nor had to die, nor did die for those whom God so dearly loved and chose to eternal life, since such people do not need the death of Christ.

For they contradict the apostle, who says: “Christ loved me and gave himself up for me” (Gal. 2:20 ), and likewise: “Who will bring any charge against those whom God has chosen? It is God who justifies. Who is he that condemns? It is Christ who died,” that is, for them (Rom. 8:33–34). They also contradict the Savior, who asserts: “I lay down my life for the sheep” (John 10:15), and “My command is this: Love one another as I have loved you. Greater love has no one than this, that one lay down his life for his friends” (John 15:12–13).

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The conclusion to the refutation of errors under the second head of doctrine challenges the Arminian perspective on the atonement by pointing to scriptural evidence that Christ’s death is for particular sinners, thereby saving them. In Arminian theology, Christ’s death is viewed as a general provision for all, demonstrating God’s moral governance and love, but not necessarily satisfying the demands of God’s justice. The Arminian approach contends that Christ’s sacrifice was not aimed at securing salvation for anyone in particular, but was a general offer, leaving the decision to individuals on the presumption that those said to be dead in sin, actually possess such ability to choose Christ and live. It is a short step from here to the error condemned at the Synod of Dort in the refutation above—that the death of Christ is really not necessary to save anyone, important as it is.

The Canons highlight those passages from Scripture which point to Christ’s death being for specific individuals, such as Galatians 2:20 (“Christ loved me and gave himself up for me”) and Romans 8:33-34 (“Who will bring any charge against those whom God has chosen? It is God who justifies. Who is he that condemns? It is Christ who died,”that is, for them [i.e., the elect]), suggesting that his sacrifice had a particular and intentional focus. The cross was not an arbitrary means of salvation (and therefore not entirely necessary), but essential for satisfying God’s justice for the elect.

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The Canons of DortKim RiddlebargerChrist's death necessaryComment
“The Error of Teaching That Forgiveness Depends Upon Our Free Will” — The Rejection of Errors, Second Head of Doctrine, Canons of Dort (6)
“The Error of Teaching That Forgiveness Depends Upon Our Free Will” — The Rejection of Errors, Second Head of Doctrine, Canons of Dort (6)

Having set forth the orthodox teaching, the Synod rejects the errors of those

VI Who make use of the distinction between obtaining and applying in order to instill in the unwary and inexperienced the opinion that God, as far as he is concerned, wished to bestow equally upon all people the benefits which are gained by Christ’s death; but that the distinction by which some rather than others come to share in the forgiveness of sins and eternal life depends on their own free choice (which applies itself to the grace offered indiscriminately) but does not depend on the unique gift of mercy which effectively works in them, so that they, rather than others, apply that grace to themselves.

For, while pretending to set forth this distinction in an acceptable sense, they attempt to give the people the deadly poison of Pelagianism.

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In order to use biblical terminology used of the cross, while at the same time denying that the death of Christ is a true satisfaction for sins, as well as a literal payment of our debt to God, Arminians have contended that the death of Christ is “for all,” but “not all” are forgiven until the merits of Christ are appropriated by the sinner through an exercise of the will.

To explain how this can be, the Arminian sets up a system in which the death of Christ is said to be for all, but is not effectual for any until it is actually “appropriated.” This means that the death of Christ does not accomplish redemption for anyone, but does have the potential to save everyone who believes. This means that only those who exercise their free-will and believe the gospel are saved, since the atonement is only provisory and ineffectual until actually appropriated by the sinner who supposedly retains the power of free-will to do so.

This enables the Arminian to argue for a doctrine of grace alone, speak of salvation in connection to the death of Christ, and still champion justification by faith alone. But in reality this is theological smoke and mirrors. In the words of one sage, this is mere “word magic.”

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The Canons of DortKim RiddlebargerForgiveness does not depend upon free willComment
“The Error of Teaching That All Have Been Reconciled to God” — The Rejection of Errors, Second Head of Doctrine, Canons of Dort (5)
“The Error of Teaching That All Have Been Reconciled to God” — The Rejection of Errors, Second Head of Doctrine, Canons of Dort (5)

Having set forth the orthodox teaching, the Synod rejects the errors of those

Who teach that all people have been received into the state of reconciliation and into the grace of the covenant, so that no one on account of original sin is liable to condemnation, or is to be condemned, but that all are free from the guilt of this sin.

For this opinion conflicts with Scripture which asserts that we are by nature children of wrath.

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This error is yet another fruit of the governmental theory of the atonement and notion of prevenient grace as championed by many Arminians. The Arminian Articles of 1610 state: “Jesus Christ, the Savior of the world, died for all men and every man, so that he hath obtained for them all, by his death on the cross, redemption and the forgiveness of sins; yet no one actually enjoys this forgiveness of sins except the believer.”

This brings us back to the root of the whole problem--the nature of God’s justice and the purpose of the atonement. For the Arminian, the atonement reconciles the entire world to God (all people inclusive), redeems the world unto God, and provides for the forgiveness of sin for each and every person who has lived in each and every age. Even the guilt of original sin is supposedly remitted.

But under the terms of the Arminian doctrine, the atonement–while having the potential to save everyone–actually saves no one. Indeed, countless millions of those whom Arminians believe Christ has reconciled, redeemed, and forgiven, will perish anyway--and this despite the fact that all of this has been done for them freely by Christ.

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The Canons of DortKim RiddlebargerPrevenient grace, Universal atonement Comment
“The Error of Teaching That Faith Itself Is Reckoned as Righteousness” — The Rejection of Errors, Second Head of Doctrine, Canons of Dort (4)
“The Error of Teaching That Faith Itself Is Reckoned as Righteousness” — The Rejection of Errors, Second Head of Doctrine, Canons of Dort (4)

Having set forth the orthodox teaching, the Synod rejects the errors of those:

IV Who teach that what is involved in the new covenant of grace which God the Father made with men through the intervening of Christ’s death is not that we are justified before God and saved through faith, insofar as it accepts Christ’s merit, but rather that God, having withdrawn his demand for perfect obedience to the law, counts faith itself, and the imperfect obedience of faith, as perfect obedience to the law, and graciously looks upon this as worthy of the reward of eternal life.

For they contradict Scripture: “They are justified freely by his grace through the redemption that came by Jesus Christ, whom God presented as a sacrifice of atonement, through faith in his blood” (Rom. 3:24–25). And along with the ungodly Socinus, they introduce a new and foreign justification of man before God, against the consensus of the whole church.

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Because of the use of biblical terminology it is easy to miss the fact that the Arminian view of the justice of God and the nature of the atonement inevitably distorts the biblical doctrine of justification by grace alone, through faith alone, on account of Christ alone as confessed by the Reformed churches.

The Arminian does so by defining justification in such a way that the biblical ground of our justification (the imputed righteousness of Christ) is transformed into a doctrine of human merit. This can be confusing because Arminians do indeed use the biblical language of forgiveness, imputation, and “faith alone.” But all of these terms are redefined in a manner which does not comport with the biblical usage of these words, nor with the doctrine of the Reformers.

According to the Arminian system, justification should be understood as follows. Due to Adam’s fall all men and women have a universal tendency toward sinfulness. But the death of Christ secures a prevenient grace for all men and women, which enables people to use their free-will to seek after God and righteousness, and then come to Jesus Christ through faith. Since God has arbitrarily decided that he will regard the blood of a sacrificial victim as a sufficient demonstration of his love and justice (thereby allowing him to remit sin), he has also determined that when someone exercises faith in Christ, God will arbitrarily regard the personal exercise of faith as though it were righteousness.

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The Canons of DortKim RiddlebargerImputing Faith as RighteousnessComment