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“No Assurance of Final Perseverance” — The Rejection of Errors, Fifth Head of Doctrine, Canons of Dort (5)

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

Who teach that apart from a special revelation no one can have the assurance of future perseverance in this life.

For by this teaching the well-founded consolation of true believers in this life is taken away and the doubting of the Romanists is reintroduced into the church. Holy Scripture, however, in many places derives the assurance not from a special and extraordinary revelation but from the marks peculiar to God’s children and from God’s completely reliable promises. So especially the apostle Paul: “Nothing in all creation can separate us from the love of God that is in Christ Jesus our Lord” (Rom. 8:39); and John: “They who obey his commands remain in him and he in them. And this is how we know that he remains in us: by the Spirit he gave us” (1 John 3:24).

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One of the things which should occur to us as we work through these refutations is that many of the errors of the 17th century Dutch Arminians are the same as those taught by the Roman church. In the Sixth Session of the Council of Trent (1547), we read the following. “As if it were true, that he who is justified, either cannot sin any more, or if he do sin, that he ought to promise himself a certain repentance; for except by a special revelation, it cannot be known whom God hath chosen unto Himself.” The Canons correctly identify the error here—the assurance of one’s final salvation cannot be known—a view held in common by Romanists and the Arminians. A doctrine isn’t in error merely because Rome affirms it, but the fact is that this error points us in the direction of a common ancestor to both Romanism and the Arminians in one branch of the Christian theological family tree—semi-Pelagianism.

Semi-Pelagians hold (with Roman and Protestant variations) that God’s grace is generic (non-specific) and available to all through an act of the will. Once such grace is “appropriated” (activated), it is now possible for those dead in sin to trust in Christ and subsequently be born again (regenerate). Regeneration follows from the exercise of faith. So, if the semi-Pelagian logic holds, since we obtain grace through an act of our wills, so too, we can lose regeneration through an act of the will. The need for this “fifth head” of doctrine to be promulgated by the Synod of Dort, makes it clear that this is the Arminian view—grace, and salvation can be lost.

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The Canons of DortKim RiddlebargerOctober 28, 2026AssuranceComment

“That Believers Can Commit the Unpardonable Sin” — The Rejection of Errors, Fifth Head of Doctrine, Canons of Dort (4)

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

Who teach that those who truly believe and have been born again can commit the sin that leads to death (the sin against the Holy Spirit).

For the same apostle John, after making mention of those who commit the sin that leads to death and forbidding prayer for them (1 John 5:16–17), immediately adds: “We know that anyone born of God does not commit sin” [that is, that kind of sin], “but the one who was born of God keeps himself safe, and the evil one does not touch him” (v. 18).

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The issue raised here is whether a Christian can commit the sin unto death mentioned in 1 John 5:16–18. The Canons of Dort, Fifth Head of Doctrine, Article 6, specifically teach that God does not permit his elect to fall so far that they commit the sin unto death or the sin against the Holy Spirit (the so-called “unpardonable sin”) and plunge themselves into eternal ruin. The Canons do not deny that genuine believers can fall into serious sin; rather, they affirm that God preserves them from final apostasy and eternal destruction. John writes, “we know that everyone who has been born of God does not keep on sinning, but he who was born of God protects him, and the evil one does not touch him” (1 John 5:18). According to John, those born of God are protected from continuing in sin and from the wiles of the Devil (the evil one).

As noted in the previous articles on the fifth head of doctrine regarding perseverance, Arminians insist that salvation ultimately stems from an act of the human will—choosing to trust in Jesus Christ. Of course, Arminians argue that universal grace is available to all who seek it, but such grace remains merely provisional and conditional unless people avail themselves of it. If this is true, then it naturally follows that one can, through an exercise of the will, cease believing, fall from grace, and ultimately be lost.

The mention of a sin that leads to death in 1 John 5:16 is used as a proof text to support the idea that, should a Christian commit this sin, they do indeed fall away, nullifying the Reformed doctrine of final perseverance.

This is why it is important to notice that John makes a distinction here between sin that leads to death and sin that does not. John does not define this sin, and Christians have long been divided over its meaning. Some take this to refer to a specific sin, such as those mentioned in the Mosaic law as capital offenses (to be punished by death). Some of the church fathers interpreted this to mean that there were sins of ignorance and other sins stemming from wanton rebellion against God—the latter leading to death. This eventually led to Rome’s distinction between venial sin and the so-called seven deadly “mortal sins.” Rome’s view is in error, given the arbitrary nature of the distinction. It certainly does not fit the context here.

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The Canons of DortKim RiddlebargerOctober 14, 2026The sin unto deathComment

“Justifying Faith Can Be Lost” — The Rejection of Errors, Fifth Head of Doctrine, Canons of Dort (3)

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

Who teach that those who truly believe and have been born again not only can forfeit justifying faith as well as grace and salvation totally and to the end, but also in actual fact do often forfeit them and are lost forever.

For this opinion nullifies the very grace of justification and regeneration as well as the continual preservation by Christ, contrary to the plain words of the apostle Paul: “If Christ died for us while we were still sinners, we will therefore much more be saved from God’s wrath through him, since we have now been justified by his blood” (Rom. 5:8–9); and contrary to the apostle John: “No one who is born of God is intent on sin, because God’s seed remains in him, nor can he sin, because he has been born of God” (1 John 3:9); also contrary to the words of Jesus Christ: “I give eternal life to my sheep, and they shall never perish; no one can snatch them out of my hand. My Father, who has given them to me, is greater than all; no one can snatch them out of my Father’s hand” (John 10:28–29).

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The issue here is, “Can someone who genuinely comes to faith in Christ and is declared righteous (justified) then cease to believe and lose their righteous standing?” The Arminian assumption is “yes.” Those who are truly regenerate and, at a point in time, do possess true faith and are justified can subsequently cease to believe and lose both regeneration and justification. To put it another way, according to Arminianism/semi-Pelagianism, if regeneration results from a human action (faith and repentance), then it is possible to cease believing and lose both regeneration and justification. If salvation is grounded in human freedom, not the grace and mercy of God, then perseverance depends upon human willing as well.

As the 3rd Rejection makes clear, the Arminian error is in direct conflict with Christ’s ongoing priestly, kingly, and prophetic work on behalf of those chosen by the Father, granted the new birth by the Holy Spirit, and who then come to faith. As we have seen, Jesus presently intercedes on behalf of the elect, praying for them and ensuring that they do indeed persevere to the end—as definitively stated in John 10:28–29. Can Jesus’s prayers on behalf of the elect go unanswered? Of course not. The justified persevere because Christ preserves them.

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The Canons of DortKim RiddlebargerSeptember 30, 2026Can justifying faith be lost?Comment

“Perseverance Depends Upon Human Willingness to Do So” — The Rejection of Errors, Fifth Head of Doctrine, Canons of Dort (2)

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

Who teach that God does provide the believer with sufficient strength to persevere and is ready to preserve this strength in him if he performs his duty, but that even with all those things in place which are necessary to persevere in faith and which God is pleased to use to preserve faith, it still always depends on the choice of man’s will whether or not he perseveres.

For this view is obviously Pelagian; and though it intends to make men free it makes them sacrilegious. It is against the enduring consensus of evangelical teaching which takes from man all cause for boasting and ascribes the praise for this benefit only to God’s grace. It is also against the testimony of the apostle: “It is God who keeps us strong to the end, so that we will be blameless on the day of our Lord Jesus Christ” (1 Cor. 1:8).

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The Arminian error addressed here reflects a long-standing but erroneous teaching found in the church to the effect that “if the human will seeks grace, then God responds to human willing by giving more grace to those who take avail of it.” The assumption here is that, even though fallen, the human will retains the ability to respond to a universal, potential form of grace that does not save but makes salvation possible for those willing to seek it. In this case, the Arminian holds that those who persevere are those willing to seek grace and then choose to persevere with God’s help. The Arminians of the time of the Synod spoke of God giving “sufficient power to persevere,” or of God giving “all things necessary to persevere.” This makes salvation conditional and dependent upon human willing, rather than upon the effectual grace and on-going work of Christ as prophet, priest, and king, spoken of throughout the New Testament.

The Arminian error assumes that fallen human nature was merely weakened by the fall, but not enslaved to a sinful human nature. Such a view—which appears from time to time in church history, most notably in the writings of Pelagius—has been condemned as far back as the Council of Orange in 529. In Canon Four of that council, we find the statement, “if anyone maintains that God awaits our will to be cleansed from sin, but does not confess that even our will to be cleansed comes to us through the infusion and working of the Holy Spirit…” before citing Philippians 2:13, “for it is God who works in you, both to will and to work for his good pleasure.”

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The Canons of DortKim RiddlebargerSeptember 16, 2026Perseverance and Human Willing Comment

“Reactions to the Teaching of Perseverance” – Article Fifteen, The Fifth Point of Doctrine, Canons of Dort

Article 15: Contrasting Reactions to the Teaching of Perseverance

This teaching about the perseverance of true believers and saints, and about their assurance of it—a teaching which God has very richly revealed in his Word for the glory of his name and for the comfort of the godly and which he impresses on the hearts of believers—is something which the flesh does not understand, Satan hates, the world ridicules, the ignorant and the hypocrites abuse, and the spirits of error attack. The bride of Christ, on the other hand, has always loved this teaching very tenderly and defended it steadfastly as a priceless treasure; and God, against whom no plan can avail and no strength can prevail, will ensure that she will continue to do this. To this God alone, Father, Son, and Holy Spirit, be honor and glory forever. Amen.

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Article fifteen concludes the fifth head of doctrine by offering a brief summary of the previous articles before the Canons take up the refutations of particular Arminian objections to the Reformed understanding of perseverance in the following section. The doctrine of perseverance should bring comfort to the people of God, reminding us that God does not call us to faith in Jesus and indwell us with the Holy Spirit (Ephesians 1:13-14), only to give up on us should we not make quick enough progress in the Christian life, or in those cases where we are plagued by doubt or fall into deep sin. The very heart of the Reformed doctrine is that we persevere in faith because Jesus Christ preserves us in the faith. He will lose none of his sheep, he will save all those given him by the Father, and no one shall snatch them from his hand (John 6:37-40; John 10:27-30).

As the Canons note, and as we have seen throughout our time looking at the articles under the fifth head of doctrine, the doctrine of perseverance is taught throughout the Scriptures and does two very important things. First, the doctrine directs our attention away from ourselves and our daily struggles to Jesus Christ, who preserves us through the means of grace—his Word and Sacraments. This is especially difficult and important for us moderns to learn: the painful lesson that not all of life and reality centers around us. The second thing this doctrine does is direct us away from our selfish preoccupation with ourselves unto the glory of God. The Canons speak of this as “very richly revealed in his Word for the glory of his name and for the comfort of the godly and which he impresses on the hearts of believers.”

But this doctrine was one of the primary objections of the Dutch Arminians, who challenged it on the grounds that if Christians were told that, since they were presently saved, they should be assured that they will finally be saved, then this opens the door toward indifference to living the Christian life with the goal of finally obtaining salvation. It is argued (then as now) that if people know with certainty that they cannot lose their salvation, what reason is there to live godly lives? This removes the implied incentive for Christian living: fear of punishment and hope of reward. As we noted previously, the Christian life (as understood by the Arminians of that time, and by the Wesleyans later) is a carrot-and-stick affair. As long as you strive to take the carrot, you won’t get hit from behind with the stick. Understood in this manner (which makes sense to Adam’s fallen children and their darkened understanding), the Christian life becomes an entirely self-centered matter. The Canons express the matter as one which “the flesh does not understand, Satan hates, the world ridicules, the ignorant and the hypocrites abuse, and the spirits of error attack.”

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The Canons of DortKim RiddlebargerAugust 19, 2026Reactions to PerseveranceComment

“The Use of Means” -- Article Fourteen, The Fifth Point of Doctrine, Canons of Dort

Article 14: God’s Use of Means in Perseverance

And, just as it has pleased God to begin this work of grace in us by the proclamation of the gospel, so he preserves, continues, and completes his work by the hearing and reading of the gospel, by meditation on it, by its exhortations, threats, and promises, and also by the use of the sacraments.

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As the Canons point out, thankfully, the merciful God who chooses to save a multitude of those fallen in Adam so vast they cannot be counted (Revelation 7:9) does not begin the process of salvation and then give up on those who commit serious sins or who, for a time, fall into unbelief (Romans 8:28–30; 1 John 1:5–2:2). God ensures that all those whom he has chosen to save will persevere unto the end of their lives in faith—despite serious or careless sins. Although God does not promise to undo the consequences we bring upon ourselves through such acts, Jesus does promise that he will indeed save all those given to him by the Father (John 6:37–40; John 10:27–30). Paul concurs (Romans 8:31–38).

As we have seen in the previous articles under this head of doctrine, the opponents of the Reformed doctrine of the perseverance of the saints (the Dutch Arminians, Roman Catholics, and later Wesleyan Arminians) held that such a view makes people indifferent to their sins and offers a false sense of security, leaving little, if any, basis for holy living. Grounding the Christian life in the fear of punishment and the hope of reward, these groups are right to see that the Reformed doctrine—grounded in the saving efficacy of God’s grace in the person and work of Jesus Christ—presents a serious challenge to them. Yes, these groups argue that God gives enabling grace to those willing to receive it, but the Reformed have noted that such forms of motivation do not give life to those dead in sin. Indeed, asking someone dead in sin to take the first step toward God is like asking a corpse to take a breath so that it can come to life and take more breaths.

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The Canons of DortKim RiddlebargerAugust 5, 2026Perserverance and the means of graceComment

“Assurance Does Not Lead to Carelessness” -- Article Thirteen, The Fifth Point of Doctrine, Canons of Dort

Article 13: Assurance No Inducement to Carelessness

Neither does the renewed confidence of perseverance produce immorality or lack of concern for godliness in those put back on their feet after a fall, but it produces a much greater concern to observe carefully the ways of the Lord which he prepared in advance. They observe these ways in order that by walking in them they may maintain the assurance of their perseverance, lest, by their abuse of his fatherly goodness, the face of the gracious God (for the godly, looking upon his face is sweeter than life, but its withdrawal is more bitter than death) turn away from them again, with the result that they fall into greater anguish of spirit.

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Given the number of articles under the Fifth Point of Doctrine addressing the matter of assurance of one’s salvation actually leading to godliness rather than carelessness or indifference to godly living, it is clear that this was a charge frequently raised by the Dutch Arminians (as well as Rome).

The reality is that Christians can and do fall into serious sin—a point acknowledged in previous articles. But in the case of God’s elect, if and when they fall into serious sin, they are eventually restored to God’s favor, even if the consequences of their sin remain a factor in their lives. Since this is the case, those who are restored find themselves taking greater care not to allow such a thing to happen again, as well as possessing a deeper understanding of the grace and mercy of God toward his wayward sheep.

There are a number of biblical cases in which this is evident. In Psalm 51, for example, David cries out for forgiveness, desiring to have his transgressions blotted out (v. 1) and to be washed and cleansed of his sins (v. 2). His sin was exposed by Nathan the prophet after David arranged for the death of Bathsheba’s husband. His sin is before him (v. 3), he acknowledges that he has done evil in God’s sight (v. 4), and he asks for a clean heart (v. 10), praying not to be cast away, nor have the Holy Spirit taken away. Throughout the Psalm, David prays for full restoration before God, the joy of his salvation restored, an increase of wisdom, and to be an example to others. Article Thirteen is, in effect, a summary of Psalm 51—the perfect illustration of what the Canons describe as “a much greater concern to observe carefully the ways of the Lord which he prepared in advance,” and to come to know again “his fatherly goodness, the face of the gracious God (for the godly, looking upon his face is sweeter than life, but its withdrawal is more bitter than death) turn away from them again, with the result that they fall into greater anguish of spirit.”

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The Canons of DortKim RiddlebargerJuly 22, 2026Assurance and carelessnessComment

“An Incentive to Godliness” -- Article Twelve, The Fifth Point of Doctrine, Canons of Dort

Article 12: This Assurance as an Incentive to Godliness

This assurance of perseverance, however, so far from making true believers proud and carnally self-assured, is rather the true root of humility, of childlike respect, of genuine godliness, of endurance in every conflict, of fervent prayers, of steadfastness in crossbearing and in confessing the truth, and of well-founded joy in God. Reflecting on this benefit provides an incentive to a serious and continual practice of thanksgiving and good works, as is evident from the testimonies of Scripture and the examples of the saints.

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The charge that God’s sovereign grace removes all motives for good works is a longstanding canard raised by those who would base the motives for godly living in the fear of punishment and hope of reward. This matter was addressed in previous heads of doctrine (CD 1.12-13; and CD 3-4.15-17) because it is such a common objection raised by opponents of the Reformed understanding of salvation as monergistic. To put it simply—God does all the saving, of which our repentance and good works are the effects of prior salvation and not the basis for it. And if God does all the saving, and it is purely by grace, the challange arises, “what motivation remains for doing good works?”

The authors of the Canons point out the obvious. Assurance of salvation is the root of true humility, not a basis for boasting. Semi-Pelagian schemes (most notably Roman Catholic and Arminian) which understand salvation as a cooperative act (synergism—God makes his grace available to all who want it) ought to consider the fact that their scheme of salvation actually creates the very boasting they accuse the Reformed of teaching.

If we cannot save ourselves, and if any good we do is the fruit of prior grace and salvation (monergistic), then there is no basis whatsoever for boasting. What do we have to boast about? Nothing. But if grace is merely potential (as semi-Pelagians tell us is the case), then those who come to faith did something about which they can boast—they are the ones who realized that they had it within themselves to act in such a way that they could force God to respond favorably. They can boast that they saved themselves, with God’s help, of course.

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The Canons of DortKim RiddlebargerJuly 8, 2026Assuance and good worksComment

“Doubts About Assurance” -- Article Eleven, The Fifth Point of Doctrine, Canons of Dort

Article 11: Doubts Concerning This Assurance

Meanwhile, Scripture testifies that believers have to contend in this life with various doubts of the flesh and that under severe temptation they do not always experience this full assurance of faith and certainty of perseverance. But God, the Father of all comfort, “does not let them be tempted beyond what they can bear, but with the temptation he also provides a way out” (1 Cor. 10:13), and by the Holy Spirit revives in them the assurance of their perseverance.

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In this article, the Canons address the reality of doubt in the Christian life. In making this assertion, the authors are likely drawing upon several comments about doubt made by John Calvin, which are widely known and quoted throughout the Reformed tradition. In his influential Institutes of the Christian Religion, Calvin noted that “believers are never so established as not to be subject to some doubt.” (Institutes 3.2.17). And in his commentary on Mark’s gospel (Mark 9:24), when encountering a man with a demon-possessed child, Jesus told the man to believe the power and promises of God to deliver his child, and the man cried out to Jesus, “I believe, help my unbelief,” Calvin notes that “for since no perfect faith exists anywhere, it follows that we are in part unbelievers; nevertheless, God in his indulgence forgives us, and from even a small measure of faith counts us as believers” (Commentary on a Harmony of the Evangelists, Matthew, Mark, and Luke, on Mark 9:24).

The article focuses upon the severe temptations believers often experience, but does not explain or address the specific reasons why true believers find themselves doubting whether or not the promises God makes to save sinners apply to them personally. The Canons state the reality of times of doubt without giving many specifics.

Indwelling sin is a fact of the Christian life—the temptation to sin is both an inward pull and an external foe. So too is the carelessness of many who neglect the means of grace (the preaching of the Word and the sacraments). In effect, such people cut themselves off from the primary way in which our assurance is strengthened: hearing the promises of God, being convicted of sin, confessing those sins, and then being assured by the pastor (or in the church’s liturgy) of the reality promised to us in 1 John 1:7–2:2.

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The Canons of DortKim RiddlebargerJune 24, 2026Doubt of AssuranceComment

“The Ground of This Assurance” -- Article Ten, The Fifth Point of Doctrine, Canons of Dort

“The Ground of This Assurance”

Accordingly, this assurance does not derive from some private revelation beyond or outside the Word, but from faith in the promises of God which he has very plentifully revealed in his Word for our comfort, from the testimony “of the Holy Spirit testifying with our spirit that we are God’s children and heirs” (Rom. 8:16–17), and finally from a serious and holy pursuit of a clear conscience and of good works. And if God’s chosen ones in this world did not have this well-founded comfort that the victory will be theirs and this reliable guarantee of eternal glory, they would be of all people most miserable.

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The assurance of one’s salvation is not strictly a theological matter, but essentially a pastoral one. How can God’s people live in the knowledge that God will deliver them from the guilt and power of sin, despite the flesh (the sinful nature) continuing to create sinful thoughts and desires within which often manifest in sinful acts and behaviors? Anyone who has ever wrestled with the question, “how can I know that I will be saved?” has dealt with the matter addressed in this article.

The Dutch Arminians (along with Roman Catholics) contend that the Reformed view of the assurance of one’s salvation (that you can presently know that you will be saved) leads to the sin of presumption—we presume that God will save us despite the possibility of serious future sin and the possibility of apostasy (falling away). The challenge raised is that a Christian may believe the gospel at present, but cannot be assured that at some future point they will not fall into serious sin or renounce the faith. To presume that we can have such assurance, it is claimed, makes people indifferent to sin and lazy and careless in the pursuit of holiness. “If I can’t lose my salvation (and have a false assurance that I will not) then what motive do I have to avoid sin or strive to make progress in the Christian life.” The critics of the Reformed view often opt for suitable motivation through asserting that the Christian life is grounded in the “fear of punishment and hope of reward.”

In previous articles under the fifth head of doctrine, the Canons addressed the reality of indwelling sin in believers, and emphasized the fact that despite the temptations and struggles of the Christian life, true believers will persevere to the end of their lives in faith and repentance because Jesus preserves them through his present work as mediator and intercessor.

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The Canons of DortKim RiddlebargerJune 10, 2026The Assurance of SalvationComment

“The Assurance of Salvation” -- Article Nine, The Fifth Point of Doctrine, Canons of Dort

Article 9: The Assurance of This Preservation

Concerning this preservation of those chosen to salvation and concerning the perseverance of true believers in faith, believers themselves can and do become assured in accordance with the measure of their faith, by which they firmly believe that they are and always will remain true and living members of the church, and that they have the forgiveness of sins and eternal life.

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Articles 4–8 of the Canons, which deal with perseverance and preservation, address the very real problem of indwelling sin and the temptation that all believers inevitably face. In Articles 9–13, the focus shifts to the believer’s confidence regarding the assurance (or certainty) of salvation. Yes, Christians need to be wary of a “fifth column” deep within: indwelling sin. We also must be careful to faithfully partake of the means of grace (the preaching of the Word and regular participation in the sacraments), since these are the basis of our spiritual strength and sustenance. As the Canons have emphasized, Christians are to flee from those things which we know can draw us away from Christ.

Despite the very real inner war against the flesh and the reality of our sinful nature, we need not live in fear that God will give up on us and cast us aside when we fall into sin or if we despair of our final salvation. True believers in Jesus Christ will persevere to the end of their lives in faith, because Christ preserves us in faith through his present intercessory work on behalf of all those chosen by the Father (the elect). This point is plain from 1 John 2:1–2, where Jesus is said to intercede on behalf of those for whom he has died: “My little children, I am writing these things to you so that you may not sin. But if anyone does sin, we have an advocate with the Father, Jesus Christ the righteous. He is the propitiation for our sins, and not for ours only but also for the sins of the whole world.” The source of our assurance, then, is Christ’s present work on our behalf in his offices of prophet, priest, and king. His intercession for us will cannot fail.

The Roman Catholic Church holds that the Reformed doctrine of assurance leads to the sin of “presumption”—i.e., the false sense that once justified, a believer can never fall away. This, it is claimed, inevitably leads to indifference toward our sin (The Council of Trent, Sixth Session, Article 9). Arminians, as we have seen, hold a similar view.

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The Canons of DortKim RiddlebargerMay 26, 2026AssuranceComment

“The Preservation of the Saints” -- Article Eight, The Fifth Point of Doctrine, Canons of Dort

Article 8: The Certainty of This Preservation

So it is not by their own merits or strength but by God’s undeserved mercy that they neither forfeit faith and grace totally nor remain in their downfalls to the end and are lost. With respect to themselves this not only easily could happen, but also undoubtedly would happen; but with respect to God it cannot possibly happen, since his plan cannot be changed, his promise cannot fail, the calling according to his purpose cannot be revoked, the merit of Christ as well as his interceding and preserving cannot be nullified, and the sealing of the Holy Spirit can neither be invalidated nor wiped out.

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Throughout the preceding articles under the fifth head of doctrine, the authors of the Canons are responding to what appears to be undeniable evidence that professing Christians can truly lose their current salvation. Arminians appeal to two lines of evidence. The first is the obvious fact that baptized and professing members of Christian churches can and do fall away. Such is the reality of church life. We all know people who make a profession of faith, are baptized, and appear to bear the genuine fruit of Christian conversion—attendance at worship and support of the church’s work through the giving of gifts and time (sweat equity).

But sometimes suddenly, and often more slowly, such people cease to do these things. They stop attending church or begin doing or believing things that contradict the Scriptures. These people refuse to heed the admonitions of church officers and attempt to justify their sinful actions, even when their thinking and conduct are openly contrary to the teaching of Scripture. There are as many reasons why this happens as there are people who turn their backs upon Christ and reject him and his church. Arminians, then and now, can point to such instances and argue that this is proof that current believers can fall into sin and be lost.

A second argument raised by the Arminians grows out of the preceding point. This is why, they say, the Scriptures so pointedly warn Christians to persevere to the end in order to be saved. Why else would the biblical authors repeatedly warn God’s people that such a thing is a real possibility?

As we have seen in articles one through seven under this fifth head of doctrine, the Canons do indeed acknowledge that professing Christians can fall into serious sins because of the weakness of the flesh, the temptations of the world, and the deception of Satan. Since the habits of sin and the corruption of human nature remain after regeneration, all Christians will feel the pull to act upon their sinful propensities (Galatians 5:17; Romans 7:14–25).

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The Canons of DortKim RiddlebargerMay 11, 2026Perseverence and PreservationComment

“Renewal to Repentance” -- Article Seven, The Fifth Point of Doctrine, Canons of Dort

Article 7: Renewal to Repentance

For, in the first place, God preserves in those saints when they fall his imperishable seed from which they have been born again, lest it perish or be dislodged. Secondly, by his Word and Spirit he certainly and effectively renews them to repentance so that they have a heartfelt and godly sorrow for the sins they have committed; seek and obtain, through faith and with a contrite heart, forgiveness in the blood of the Mediator; experience again the grace of a reconciled God; through faith adore his mercies; and from then on more eagerly work out their own salvation with fear and trembling.

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Article Seven is, in many ways, a summation of what was set forth in the previous articles (four through six), where much of the biblical evidence regarding these questions was introduced. Serious sin (often called “backsliding”) is indeed an issue for some at various points in their Christian lives. As set out in these prior articles, Christians can and do fall into serious sin—usually through carelessness, temptation, or rebellion.

Many branches of the Christian family, especially the Arminians, at whom these “canons” are aimed, hold that genuine Christian believers can sever themselves from Christ, fall away, and be lost. Those who are Christ’s, but who commit the unpardonable sin, the sin which leads to death, or a final act of apostasy, will indeed suffer eternal loss just as any other unbeliever would.

The Reformed do not deny that Christians can fall into serious sin and suffer temporal loss, experience God’s fatherly discipline, and feel conviction of their sins through the indwelling presence of the Holy Spirit. But the authors of the canons do not believe such people can suffer eternal loss. This is not because it is taught that the elect are strong enough, or so spiritually attuned, that they can hang on to the end. No, the Reformed doctrine of the “perseverance of the saints” grows out of a proper understanding of Jesus Christ’s work on behalf of those chosen by the Father, for whom the Son has died, and who have been called to faith and indwelt by the Holy Spirit. The Father, Son, and Holy Spirit do not allow the elect to perish, and indeed the work of Jesus Christ as prophet, priest, and king is, in part, to preserve God’s chosen unto the end.

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The Canons of DortKim RiddlebargerApril 27, 2026Renewal to repentanceComment

What Should I Read to Learn More About the Three Forms of Unity? -- Revised and Updated

There are a number of great resources which will help you better understand the theology, practical application, and devotional value of the Three Forms of Unity (The Belgic Confession, the Heidelberg Catechism, and the Canons of Dort).

The Heidelberg Catechism

Dr. Scott Clark has written an historical, theological, pastoral, and devotional commentary on The Heidelberg Catechism. We have seen a fair bit of this material previewed on Scott’s Heidelblog over the years, but to have it assembled in a one volume commentary makes it an invaluable reference and accessible resource for anyone interested in the Reformed Confessions.

The need for a comprehensive and modern commentary on the beloved Heidelberg Catechism is obvious. There have been many previous efforts, to be sure, but Clark’s commentary treats the catechism in its historical context, and reflects Ursinus’s efforts to engage with long-standing and contemporary theological debate and conflict, while keeping the pastoral focus of the Catechism through consistently reminding us of our only comfort in life and in death (Q & A 1 of the Catechism).

This volume will long be the gold standard for comment upon the Catechism.

To see the rest of the updated materials on the Three Forms of Unity:‍ ‍click here

Wisdom from Confessions, The Canons of Dort, Belgic ConfessionKim RiddlebargerApril 22, 2026Recommended resources in the 3FUComment

“We Cannot Fall Completely” -- Article Six, The Fifth Point of Doctrine, Canons of Dort

Article 6: God’s Saving Intervention

For God, who is rich in mercy, according to his unchangeable purpose of election does not take his Holy Spirit from his own completely, even when they fall grievously. Neither does he let them fall down so far that they forfeit the grace of adoption and the state of justification, or commit the sin which leads to death (the sin against the Holy Spirit), and plunge themselves, entirely forsaken by him, into eternal ruin.

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Having expressed the reality and serious consequences of members of the elect–those chosen by God, saved by Christ, and called to faith by the Holy Spirit–falling into careless and deep sin, the Canons move on to address the reason why none of the elect will fall so far as to be lost. We persevere to the end and avoid eternal ruin because God preserves us in faith until the end of our lives.

Many of us are familiar with the Robinson hymn “Come Thou Fount of Every Blessing” and the haunting line which opens the third stanza: “Prone to wander, Lord, I feel it; Prone to leave the God I love.” That is the situation addressed in articles four and five under the Fifth Head of Doctrine. But the next line in that hymn, “Take my heart, oh, take and seal it with Thy Spirit from above,” is what is being addressed in Article Six.

Because we remain sinners with a sinful nature and the habitus (our established habits) of sin lives on even after conversion, there will be times (sometimes subconscious, or impulsive, and certainly not well thought-out) when we approach a cliff; a big decision, a change in our life’s direction, and so on, which, once made, will have catastrophic consequences for our souls and our Christian faith. But something stops us at the last minute from taking that “step too far.” The hymn writer speaks of this as “the sealing of the Spirit from above.” The Canons put it this way: nor does God “take his Holy Spirit from his own completely, even when they fall grievously. Neither does he let them fall down so far that they forfeit the grace of adoption and the state of justification.” The good shepherd will not allow even one of his sheep to be lost, no matter how far they wonder from the flock (John 6:39; 10:28).

The Arminian view that God’s grace enables sinners to choose if they will (or not) to come to Christ leads to the conclusion that if sinful people retain the freedom to decide to follow Jesus, then they can use the same freedom to walk away from the Savior and ultimately be lost. The Reformed view expressed throughout the Canons is (as we have seen), that God gives new life to those whom he has chosen from all eternity, sends Christ to save them, and the Father and Son send the Holy Spirit to call the elect to faith, indwell them, sealing them, and ensuring their final resurrection from the dead (Ephesians 1:13-14). God begins, continues, and completes his work in the life of his elect. Paul is unmistakably clear about this (Romans 8:28-30).

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The Canons of DortKim RiddlebargerApril 13, 2026Perseverence and PreservationComment

“The Effects of Serious Sin” -- Article Five, The Fifth Point of Doctrine, Canons of Dort

Article 5: The Effects of Such Serious Sins

By such monstrous sins, however, they greatly offend God, deserve the sentence of death, grieve the Holy Spirit, suspend the exercise of faith, severely wound the conscience, and sometimes lose the awareness of grace for a time—until, after they have returned to the way by genuine repentance, God’s fatherly face again shines upon them.

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At the time of the writing of the Canons (1618-1619), the Dutch Arminians held that since believers could sever themselves from Christ through gross and serious sins and fall way–and since the Reformed held to the perseverance of the saints–the Reformed were guilty of creating a sense of indifference toward sin which allowed professing Christians to sin with impunity. Of course, it is easy to find cases of professing believers doing exactly that–who, while claiming to be Christians, still live like pagans. The Arminian accusation was that the Reformed understanding of perseverance creates just that sort of problem–it allows and tolerates indifference to sin in the life of professing believers. If believers remain convinced that they are of the elect, and cannot be cast into Hell, then they can sin with complete indifference.

Lest we forget, at the time of the Reformed-Arminian debates in the Netherlands, the Roman church had long held to a distinction between moral and venial sins. Often described as the seven deadly sins (including murder, adultery, and theft), once committed, mortal sins were understood to remove one from the sphere of God’s grace and could and often do lead to eternal damnation. But a venial (or lesser) sin merely requires repentance and possible confession to a priest–depending upon the sin. The Roman church saw itself (and still does) as the judge of which sins are which (as spelled out in its various catechisms) and assigned a remedy to the sinner to remove themselves from their corresponding predicament.

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The Canons of DortKim RiddlebargerMarch 30, 2026Perseverance of the SaintsComment

“The Danger of Serious Sin” -- Article Four, The Fifth Point of Doctrine, Canons of Dort

Yes, God preserves those whom he has chosen and called to faith in Jesus Christ unto eternal life as stated in Article 3. But this does not in any sense mean that the struggle with indwelling sin ceases because Christ preserves us unto final salvation. Indwelling sin (or the habit of sin) is a stark reality of the Christian life and remains a constant struggle until we die or Christ returns, whichever comes first. Such sin is ever-present and a Christian must be conscientious of this fact and strive to resist the three great enemies of God’s people identified here—the world, the flesh, and the devil.

First and foremost, Article 4 wisely directs those struggling with sin to rely upon the power of God which is given to God’s people through the preached word and the administration of the sacraments—the so-called means of grace. Vigilant prayer for the forgiveness of these sins is vital as John reminds us,

This is the message we have heard from him and proclaim to you, that God is light, and in him is no darkness at all. If we say we have fellowship with him while we walk in darkness, we lie and do not practice the truth. But if we walk in the light, as he is in the light, we have fellowship with one another, and the blood of Jesus his Son cleanses us from all sin. If we say we have no sin, we deceive ourselves, and the truth is not in us. If we confess our sins, he is faithful and just to forgive us our sins and to cleanse us from all unrighteousness. If we say we have not sinned, we make him a liar, and his word is not in us. My little children, I am writing these things to you so that you may not sin. But if anyone does sin, we have an advocate with the Father, Jesus Christ the righteous. He is the propitiation for our sins, and not for ours only but also for the sins of the whole world. (1 John 1:5-2:2)

Jesus knew the danger of indwelling sin (the flesh) his people will face as his disciples. He instructs us to pray “lead us not into temptation and deliver us from evil” (Matthew 6:13). He later exhorts his disciples to “watch and pray that you may not enter into temptation. The spirit indeed is willing, but the flesh is weak” (Matthew 26:41). James reminds us that, “each person is tempted when he is lured and enticed by his own desire” (1:14). Sin arises within, we are not tempted by God.

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The Canons of DortKim RiddlebargerMarch 16, 2026Indwelling SinComment

“God Preserves His Own” -- Article Three, The Fifth Point of Doctrine, Canons of Dort

Article 3: God’s Preservation of the Converted

Because of these remnants of sin dwelling in them and also because of the temptations of the world and Satan, those who have been converted could not remain standing in this grace if left to their own resources. But God is faithful, mercifully strengthening them in the grace once conferred on them and powerfully preserving them in it to the end.

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Here, the Canons summarize the teaching of Jesus and the apostles to the effect that those whom God calls to faith in Christ are preserved in that faith until they enter glory. If, as taught in the prior two articles, that indwelling sin remains in Christians after they come to faith in Christ, is it possible that Christians can commit a “mortal sin” and be severed from Christ as taught by Rome? Or, are the Arminians correct to assume that if people become Christians through an act of the will, can they cease to be Christians by choosing to renounce Christ and fall away (apostasy)?

The Reformed teach the perseverance of the saints (that the elect will not fall away from Christ) unto final salvation precisely for the reasons spelled out in Article Three. Jesus, who is at the right hand of the Father, is presently interceding for all his people (1 John 2:1). He is our advocate–praying for us, that our faith does not fail (cf. Luke 22:32), and that those sins we continue to commit after we come to faith in Christ will not severe us from the Father. Jesus himself was clear to his disciples in John 6:37-40 that none of those who are his will be lost on the day of judgment.

All that the Father gives me will come to me, and whoever comes to me I will never cast out. For I have come down from heaven, not to do my own will but the will of him who sent me. And this is the will of him who sent me, that I should lose nothing of all that he has given me, but raise it up on the last day. For this is the will of my Father, that everyone who looks on the Son and believes in him should have eternal life, and I will raise him up on the last day.

The reason why believers can have confidence that they will persevere to the end and be saved is because Christ’s intercession for us cannot fail. Yes, as discussed in article four, through carelessness believers can and do fall into serious sin, but Christ preserves his people (the elect) preventing them from perishing in those sins. And yes, there are serious consequences when this occurs. But the elect are indeed kept in faith by the very Savior who died to redeem them.

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The Canons of DortKim RiddlebargerMarch 2, 2026Perseverance and preservationComment

“The Struggle With Indwelling Sin” -- Article Two, The Fifth Point of Doctrine, Canons of Dort

Article 2: The Believer’s Reaction to Sins of Weakness

Hence daily sins of weakness arise, and blemishes cling to even the best works of God’s people, giving them continual cause to humble themselves before God, to flee for refuge to Christ crucified, to put the flesh to death more and more by the Spirit of supplication and by holy exercises of godliness, and to strain toward the goal of perfection, until they are freed from this body of death and reign with the Lamb of God in heaven.

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In the first article, the authors of the Canons established the fact that the Bible teaches that indwelling sin remains in the believer even after one is regenerated (born again). In light of this point, article two deals with the reality that the Christian life entails a constant struggle with such indwelling sin. These sins, which are a daily and perpetual occurrence, ought to push Christians to continually return in humility to the cross of Christ for forgiveness. The presence of such sin lies behind John’s exhortation in 1 John 1:5-2:2 regarding the need to acknowledge such sin and continually confess it, knowing that Jesus Christ’s death is a propitiation which turns aside God’s anger toward our sins. This forgiveness is part of our Lord’s ongoing priestly work in making intercession for his people.

Likewise, the Psalmist describes this struggle with indwelling sin in several places. Psalm 32:1-6 comes to mind, as does the entirety of Psalm 51. Steeped in the Psalter, Paul describes the Christian life as an intense struggle between the flesh and the Spirit (Galatians 5:17). While in Romans 7:14-25 (echoing both the Psalmist and John, as well as his prior comments in Galatians), Paul again speaks of hating the sin and sinful impulses within him (the flesh), yet still giving into them anyway. This prompts the cry of every Christian who honestly looks within themselves and finds such sin, “wretched man that I am! Who will deliver me from this body of death?” (v. 24).

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The Canons of DortKim RiddlebargerFebruary 16, 2026Indwelling Sin, Psalm 32, Pslam 51, Galatians 5:17, Romans 7:14-25Comment

“Sin Remains in Believers” -- Article One, The Fifth Point of Doctrine, Canons of Dort

Article 1: The Regenerate Not Entirely Free from Sin

Those people whom God according to his purpose calls into fellowship with his Son Jesus Christ our Lord and regenerates by the Holy Spirit, he also sets free from the reign and slavery of sin, though in this life not entirely from the flesh and from the body of sin.

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The fifth and final head of doctrine as framed by the Canons of Dort deals with challenges raised by the Arminians to the Reformed doctrine of the perseverance of the saints. The focus in article one is upon the presence of indwelling sin in all regenerate believers. The Reformed reject all forms of Christian perfectionism–the erroneous view that it is possible for Christians to attain a state of sinless perfection in this life. This view was held by the fourth century heretic Pelegius and has resurfaced in the evangelical bloodstream periodically through works such as John Wesley’s A Plain Account of Christian Perfection and later through the revivalistic efforts of Charles Finney.

American evangelicals–many of whom understand the idea of the perseverance of the saints through the lens of decisional regeneration, will find the Reformed view of perseverance quite foreign. Decisional regeneration (“once saved always saved”) is a popular view that once someone “accepts” Jesus as their personal Lord and Savior, their salvation is eternally secured and they cannot lose their salvation, although they will lose rewards if they do not live a godly life post-conversion.

As indicated in the first four heads of doctrine, the Reformed see things quite differently. God sovereignly regenerates his elect through the preaching of the gospel (the effectual call), that they believe and are justified (declared righteous) and are set apart for God’s purposes (sanctification). All those justified and definitively sanctified (i.e., “saints”) will begin the lifelong process of progressive sanctification, wherein the power of sin over them is steadily broken and they begin to live godly and holy lives (e.g., Romans 8:28-30; 1 Corinthians 1:30). Yet, the Christian life is characterized by the struggle with indwelling sin. According to Galatians 5:17, the Christian life is, and remains until death, a struggle between the flesh and the Spirit. Likewise in Romans 7:7-13, Paul speaks of the power of the law to condemn as no longer in effect for believers, although he goes on to describe the intense struggle with indwelling sin in Romans 7:14-25.

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The Canons of DortKim RiddlebargerFebruary 2, 2026Indwelling SinComment