“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).

Furthermore, the Canons make the point that this happened to a number of biblical saints (most notably David and Peter) and that it was God’s kindness that led them to repentance and full restoration (Romans 2:4). Those among God’s elect who fall into such serious sin may indeed suffer the chastisement and fatherly discipline of God and may suffer temporal loss and hardship as a consequence of their actions. The biblical warnings are therefore to be taken seriously, and care must be taken not to let such serious sins bring ruin upon one’s life. The Canons address this point openly: “With respect to themselves this not only easily could happen, but also undoubtedly would happen.” But it does not, because “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.”

Therefore, the primary difference between the Reformed and Arminian views regarding the perseverance of the saints is that the Reformed understand the perseverance of the elect in light of the ongoing work of Jesus Christ in his prophetic, priestly, and kingly offices, along with the indwelling of the Holy Spirit (who secures our full and complete redemption—Ephesians 1:13–14).

Ultimately, the elect persevere because Christ and the indwelling Spirit preserve them. This is the point being made here in article eight: God does not begin his work in us only so that we can provoke him not to continue it. The Canons get this right: “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.”

Much of the biblical evidence for this has been cited in the previous articles, but several important texts should be mentioned here. In 1 John 2:1–2, we read, “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.” Clearly, Jesus is the advocate (as Paraclete—or defense attorney) for all those for whom he dies. We addressed this matter previously in the first refutation of errors under the second head of doctrine, but it should be repeated here:

Jesus is the advocate, or defense attorney, for all those for whom he dies. John clearly indicates that Jesus intercedes for those for whom he dies. If he dies for all without exception, he intercedes for all without exception. But consider the following dilemma raised by the Arminian notion of a conditional and provisory salvation: Can Jesus’s prayers go unanswered by the Father? Can Jesus pray for someone and not have the Father answer the prayer of his own dear Son? Indeed, let us not forget that John has already noted that our Lord does not pray for the world generically (John 17:9), but only for those given to him by the Father.

We see this point made again in Luke 22:31–32, when Jesus tells Peter, “Simon, Simon, behold, Satan demanded to have you, that he might sift you like wheat, but I have prayed for you that your faith may not fail. And when you have turned again, strengthen your brothers.” Even though Peter later denied Christ at his trial before the high priest, and the rooster crowed as Jesus said it would, Peter’s faith did not fail. Why? Jesus prayed for him. And lest we forget, it was Jesus who said, “All that the Father gives me will come to me, and whoever comes to me I will never cast out” (John 6:37).

Finally, in the so-called “golden chain of salvation” (Romans 8:28-30), Paul writes,

And we know that for those who love God all things work together for good, for those who are called according to his purpose. For those whom he foreknew he also predestined to be conformed to the image of his Son, in order that he might be the firstborn among many brothers. And those whom he predestined he also called, and those whom he called he also justified, and those whom he justified he also glorified. What then shall we say to these things? If God is for us, who can be against us?

For those called according to God’s purpose (the elect) that chain is unbreakable. God will save all those chosen in Christ and indwelt by the Holy Spirit. The elect do certainly persevere because the one who died for them, also preserves them.