The Canons as the Original Five Points of Calvinism

 

Introduction

The year of our Lord 2019 marks the four hundredth anniversary of the conclusion of the great Synod of Dordrecht or Dordt in the Netherlands. This Synod did sterling work by God’s grace in various areas, including commissioning a Dutch Bible translation (the Statenvertaling or the state’s translation, published in 1637), approving six fine articles on the Lord’s day and developing the Church Order of Dordt which is of great benefit in many Reformed churches around the world.¹

The main achievement of the Synod, however, is the Canons of Dordt which set forth the truth of the absolute sovereignty of God in salvation over against the heresies of Arminianism. This was the principal reason for calling the Synod in the first place. This was the explanation for the invitation of the foreign delegates from Great Britain and France, and various parts of Switzerland and Germany. This is what took most of the Synod’s time.²

When they were produced, the Canons of Dordt were the most developed creed on Jehovah’s particular grace in Jesus Christ in the history of the church. Four hundred years later, they are still the greatest confessional statement specifically dealing with the sovereignty of God over various aspects of man’s salvation.³ They may even remain such until the Lord’s return.

In this fourth centenary year, we rightly celebrate Jehovah’s blessed work at the Synod of Dordt and especially its chief fruit, the Canons of Dordt, which is one of our Three Forms of Unity, along with the Belgic Confession (1561) and the Heidelberg Catechism (1563).

At this massive Dordtian milestone, our heavenly Father is calling us to a closer study of, a stronger faith in, and a deeper love for, His utterly gracious salvation in Christ. This not only applies to those of us who have the Canons of Dordt as one of our church’s official creeds but it also holds good for all who are the true, spiritual children of the Reformation. American Presbyterian, B. B. Warfield points out that the Canons were

published authoritatively in 1619 as the finding of the Synod [of Dordt] with the aid of a large body of foreign assessors, representative practically of the whole Reformed world. The Canons … therefore … [possess] the moral authority of the decrees of practically an Ecumenical Council throughout the whole body of Reformed Churches … for the points of doctrine with which they deal they provide a singularly well-considered, prudent, and restrained Reformed formulary.⁴

Likewise, this is the considered opinion regarding Dordt of the great Scottish Presbyterian theologian, George Smeaton:

This great Synod, equal in importance to any of the Ecumenical Councils, is the glory of the Reformed Church. Since the first four General Councils, none have ever assembled with a more momentous charge or commission. It gave forth in its decrees a full and all-sided outline of the doctrines of special grace; and nobly was its work discharged. The decrees of the Synod were not only made the fundamental articles of the Dutch Church, but continue as part of the literature of these questions, to have a significance for all time. And it may be questioned whether anything more valuable as an ecclesiastical testimony for the doctrines of sovereign, special, efficacious grace was ever prepared on this important theme since the days of the apostles … Nowhere has the renewing work of the Holy Spirit been more correctly and fully exhibited than in the Canons of the Synod of Dort.⁵

In short, the Triune God is calling all who believe the Bible to dig more deeply into the truth taught in this great Christian creed, which summarizes precious doctrines of Holy Scripture.

 

The Five Points of Calvinism Moniker

The Canons of Dordt are the original five points of Calvinism. There are some who are familiar with the five points of Calvinism but who have never heard of the Canons of Dordt from which they are derived. The five points of Calvinism summarize the five heads of the Canons of Dordt (1618-1619) which are a response to, and a refutation of, the five articles of the Remonstrants or Arminians at Gouda in the Dutch province of South Holland in 1610.⁶

Even the number of the five points of Calvinism needs some clarification in comparison with the Canons of Dordt. The third and the fourth heads of the Canons are combined, so that this confession consists of head I, head II, heads III/IV and head V.

Why? In “The Remonstrance of 1610,” the Arminians’ third article on man’s sinfulness was not, in itself, false, though it was ambiguous, deliberately avoiding the key issue. Their fourth article, which denied that God’s grace is irresistible, revealed that the Remonstrants did not believe that man’s depravity is total, for he could evidently choose not to resist Jehovah’s mercy. Just as it is the combination of the Arminians’ third and fourth articles that exposes the error in the former, so the Canons set forth the truth regarding these issues together in heads III/IV.

Moreover, the word Calvinism in this moniker requires explanation. John Calvin died in 1564, whereas the Canons were completed 55 years later in 1619. Obviously, the original five points of Calvinism were not written by the long-dead Genevan Reformer. The five points of Calvinism were not even culled from his writings. They were drawn from the inexhaustible treasury of sacred Scripture.

Thus the five points of Calvinism, based on the Canons of Dordt, summarize the truth of God’s Word, which is in accordance with the genius of John Calvin’s biblical theology. So what is known as the five points of Calvinism is really an abbreviation of the five heads (with two of them combined) on the absolute sovereignty of God in salvation set forth by the Synod of Dordt from the Holy Scriptures in the form of 93 articles, of which 54 are positive and 39 are negative (the Rejection of Errors). But since this is too much of a mouthful, the five points of Calvinism moniker is understandably the prevailing terminology and will be for the foreseeable future.

 

The Acronym TULIP

What then about the acronym TULIP used for the five points of Calvinism? “T” is for total depravity, “U” for unconditional election, “L” for limited atonement, “I” for irresistible grace and “P” for the perseverance of the saints. This is a handy memory aid that has been, and is, helpful for many.

The acronym TULIP is appropriate because Dordt is in the Netherlands where the tulip is the unofficial national flower. This TULIP is a beautiful flower of God’s grace, for the root meaning of grace is beauty.⁷ This lovely flower of divine grace grew, blossomed, and unfolded in Dutch Reformed soil, and has been transplanted all around the world. The spouse of Jesus Christ admires and cherishes this precious flower.⁸

The order of the five petals of the TULIP differs from that of the five heads of the Canons. TULIP begins with “T” for total depravity, which is the third topic in the Canons. Thus the TULIP acronym, when transposed to the Canons themselves, is actually ordered as ULTIP: unconditional election, limited atonement, total depravity, irresistible grace and the perseverance of the saints.

How does TULIP compare with the titles of the Canons of Dordt’s five heads of doctrine, which occur in the order of ULTIP?

What the five points of Calvinism calls unconditional election is entitled “Of Divine Predestination” in the Canons themselves. Unconditional election focuses on our main battleground with the Arminians. Arminianism is all about conditions.⁹ The Canons of Dordt repeatedly condemn conditionalism, both conditions in general and, especially, in election. So the “U” of ULTIP, unconditional election, hits the nail right on its head.

However, as unconditional election, it can be misleading, because head I of the Canons deals with predestination, understood theologically as referring to both election and reprobation, which the Canons rightly identify as components in one, single, divine “decree” (I:6).

There are some who call themselves Calvinists who claim to believe all the five points of Calvinism, but they hold only to unconditional election and not unconditional reprobation. However, the true, biblical Calvinism of the Canons of Dordt, and of John Calvin himself, insists on both election and reprobation.¹⁰

The “U “of TULIP, unconditional election, would be more faithful to Scripture and the Canons, and a lot sharper, if it were changed to unconditional predestination, with predestination being understood in theological parlance as including both election and reprobation.¹¹

The next letter in ULTIP is “L” for limited atonement. The title of the corresponding head in the Canons is “Of the Death of Christ and the Redemption of Man Thereby.” The “L” for limited gets right to the key issue regarding Christ’s death—that it is for the elect alone. Of course, we do not understand “limited” as if it implied any sort of deficiency in the cross or our Saviour (II:3, 4, 6; III/IV:9).¹²

Total depravity is called in the Canons “Of the Corruption of Man.” Depravity and corruption mean the same thing. The “T” in total depravity is a most appropriate adjective, because fallen man is “wholly incapable of doing any good, and inclined to all wickedness” except he is “regenerated by the Spirit of God” (Heidelberg Catechism, Q. & A. 8). The little word total deliberately excludes man’s free will.¹³

Next comes “I” for irresistible grace. This section is the second “half” of head III/IV. After “Of the Corruption of Man,” the title continues, “His Conversion to God and the Manner Thereof.” Irresistible grace, in this section of the Canons, refers to the grace of God in regenerating, calling and converting his elect.¹⁴ With irresistible grace, we have the right adjective, because this is the issue with Arminianism. Arminians believe that Jehovah earnestly wants and tries to convert everybody but His grace is resistible. Arminians will say that God’s grace is mighty and powerful, but not almighty. Thus, according to their teaching, the grace of the Most High is neutered, because, after all, it is resistible.¹⁵ Man’s will is always decisive in salvation, according to Arminius and his disciples.

The titles of the first four heads of doctrine in the Canons give merely the broad subject of which they treat: “Of Divine Predestination;” “Of the Death of Christ and the Redemption of Men Thereby;” and “Of the Corruption of Man, His Conversion to God and the Manner Thereof.” However, the corresponding names of the five points of Calvinism identify precisely the issue over against the Arminians: unconditional election (and reprobation) versus conditional election (and reprobation), limited atonement versus universal atonement (Jesus died for everybody head for head), total depravity over against partial depravity and irresistible grace versus resistible grace.

Finally, we come to the fifth point of Calvinism. This time it is not presented in the form of an adjective followed by a noun (as in total depravity, unconditional election, limited atonement, and irresistible grace). The fifth point is the perseverance of the saints, “P.” The fifth head of the Canons is “Of the Perseverance of the Saints.” They are exactly the same, apart from the little word “Of” found in the title in the Canons.¹⁶

When was this helpful and penetrating acronym TULIP first used? According to the most current research available to me, TULIP goes back at least as far as 1905, when Dr. Cleland Boyd McAfee, an American Presbyterian minister, listed the five points of Calvinism as TULIP.¹⁷

McAfee used the TULIP as a teaching device in a lecture in Newark, the most populous city in the state of New Jersey. Many people believe the name Newark to be a contraction of new ark (of the covenant) because it was settled by Connecticut Puritans in 1666. Newark is a very appropriate place for a lecture on the five points of Calvinism because the ark with its mercy seat was sprinkled with blood of the Day of Atonement (Lev. 16) as a picture of God’s grace in Christ crucified—the glorious subject of the Canons.

Dr. McAfee’s TULIP is exactly the same as that known to us in four of its five points. However, for “U” (unconditional election), the Presbyterian pastor spoke of “universal sovereignty.” I trust that he meant by this—and I have no indication to the contrary—that Jehovah is absolutely sovereign over the salvation or damnation of every individual person in the entire human race (Rom. 9:22-23). That is, God possesses and exercises “universal sovereignty” over all mankind (and the angels) with respect to election and reprobation.¹⁸

 

Head I: “Of Divine Predestination” (Unconditional Election)

The Canons start with “Of Divine Predestination.” We have Dordt’s own excellent definition of election in this pivotal article:

Election is the unchangeable purpose of God whereby, before the foundation of the world, He hath out of mere grace, according to the sovereign good pleasure of His own will, chosen, from the whole human race, which had fallen through their own fault from their primitive state of rectitude into sin and destruction, a certain number of persons to redemption in Christ, whom He from eternity appointed the Mediator and Head of the elect, and the foundation of salvation (I:7).¹⁹

The next four articles explain the truth of election (I:8-11). First, there is one election, “both to grace and glory, to salvation and the way of salvation” (I:8). This is over against the various decrees of election as taught by the Arminians (I:R:2).

Second, God’s one election is unconditional, for it is “not founded upon foreseen faith, [or] the obedience of faith” or any “prerequisite, cause, or condition” (I:9). This opposes Arminianism’s conditional election (I:R:2, 3, 4, 5, 7).

Third, God’s one, unconditional election is sovereign. Canons I:10 cites Romans 9:11-13 regarding the twins in Rebekah’s womb: “For the children being not yet born, neither having done any good or evil, etc., it was said (namely to Rebecca): the elder shall serve the younger; as it is written, Jacob have I loved, but Esau have I hated.” The Canons polemicize here against the idea that election depends on the will of man and not on the will of the Almighty alone (I:R:9).

Fourth, God’s one, unconditional, sovereign election is unchangeable. Canons I:11 states that divine election is as unchangeable as the immutable Jehovah himself. This truth is antithetical to Arminianism’s changeable election (I:R:6).

The Canons teach that God’s one, unconditional, sovereign, unchangeable election is like a “fountain” (I:9).²⁰ What is the idea of a fountain? A pure spring that sends forth fresh, clear water. A fountain is a source of life-giving water which bubbles forth from beneath the earth where it was invisible to those above. The Canons state that “election is the fountain of every saving good, from which proceed faith, holiness, and the other gifts of salvation, and finally eternal life itself, as its fruits and effects” (I:9).²¹

What a beautiful truth! Unconditional election is the fountain and source of every spiritual and saving good. Yea, unconditional election is the fountain and source of everlasting life itself.²²

Canons I:9 quotes Ephesians 1:4 as proof: “He hath chosen [or elected] us (not because we were, but) that we should be holy and without blame before him in love.” Election is not only the sole fountain which issues forth in holiness and blamelessness; Ephesians 1 further explains that election is the source and fountain of our adoption (v. 5), our redemption (v. 7), the forgiveness of our sins (v. 7), our knowledge of God’s will (v. 9), our inheritance in the new creation (vv. 10-11) and our sealing with the Holy Spirit (v. 13).

Other Scriptures teach that God’s unconditional election of us in Christ is the fountain and source of our faith, sanctification and salvation (II Thess. 2:13); our effectual calling, justification and glorification (Rom. 8:30); and our “eternal life” (Acts 13:48).

But listen to the lies of the enemies of God’s sovereign election. First, they proclaim, “Election is dead.” No, the truth is that election is the eternal fountain and source of living waters. How wrong can you get! Instead of being dead, election is the source of our spiritual and everlasting life in Jesus Christ. Election is our being written in the “book of life” (Rev. 17:8) so that we “bring forth fruit” unto God (John 15:16).

Second, election is charged with being “dry,” as dry as dust, being merely boring, old doctrine that is of no practical relevance. But election is the fountain of fresh, invigorating, spiritual water. Election magnifies God’s love (Deut. 7:7) and grace (Rom. 11:5). Our election is in Christ (Eph. 1:4) so that we are “given” to him (John 17:9). We are chosen to fellowship with the Triune God (Isa. 41:8) in order that we “should shew forth the praises of him who hath called [us] out of darkness into his marvellous light” (I Pet. 2:9).

Third, “election,” some profanely claim, “makes people into the ‘frozen chosen.’” Yet the truth is that election is the fountain of flowing waters and not a block of ice!²³ These waters of eternal life bubble over, so that “we love him, because he first loved us” (I John 4:19). We are elected unto a glorious transformation: “to be conformed onto the image of his [i.e., God’s] Son” (Rom. 8:29).²⁴

Thus we have two antithetical doxologies or praises. This is the damnably faint, nay, false, praise of cold and sterile Arminianism: “Blessed be the God who chose me because he foresaw that I would believe and choose him.” This is not a caricature of Arminianism; this is Arminianism: God chooses those whom he foresaw would choose him (I:9; I:R:5). In Arminianism, sinful man always possesses the whip hand. Yet Holy Scripture is clear that salvation “is not of him that willeth, nor of him that runneth, but of God that sheweth mercy” (Rom. 9:16).

On the other hand, with the apostle Paul, the Reformed believer exclaims, “Blessed be the God and Father of our Lord Jesus Christ, who hath blessed us with all spiritual blessings in heavenly places in Christ: According as he hath chosen [or elected] us in him before the foundation of the world, that we should be holy and without blame before him in love” (Eph. 1:3-4).²⁵

These are two very different doxologies. The first one is essentially Pharisaism: “God, I thank thee, that I am not as other men are (Luke 18:11) because I believed by my free will!”

No wonder that John Calvin preached that the opponents of election and/or its preaching are “mortal enemies of God’s praise”:

Now St. Paul immediately says that it is “to the praise of the glory of his grace” [Eph. 1:6]. Here he shows the final reason that moved God to elect us, namely, that his grace might be praised by it, yes, not after a common and ordinary manner, but with a certain glory. For he coupled those two things together so that we should be ravished when we see how God has drawn us out of the bottom of hell to open to us the gate of his kingdom and to call us to the heritage of salvation. Here we see once more the matter I dealt with previously, namely, that all who would do away with God’s predestination or are loth to hear it spoken of, thereby show themselves to be mortal enemies of God’s praise.²⁶

 

Head II: “Of the Death of Christ and the Redemption of Men Thereby” (Limited Atonement)

Next, we turn to head II, “Of the Death of Christ and the Redemption of Men Thereby,” popularly known as limited atonement. The Canons teach not only that unconditional election is a “fountain” but also that Christ’s limited (or particular) atonement is a “sacrifice” (II:3, 6). The fathers of Dordt spoke biblically for sacrifice is the dominant idea in Scripture of our Saviour’s cross.²⁷ Jesus’ atonement is nothing, if it is not a sacrifice offered to God for our sins.

The five main Old Testament sacrifices are especially treated in Leviticus 1-7. Besides the unbloody meat or meal or grain or cereal offering (Lev. 2), there were the four bloody sacrifices of the burnt offering, the peace offering, the sin offering and the trespass offering.

Under the older covenant, one needed, first, an altar. In the early days, the altar was made of earth or stone (Ex. 20:24-25). Later, God commanded the building of a brazen altar at the tabernacle (Ex. 27:1-8) and the temple (II Chron. 4:1). Second, a priest was required to serve at the altar. From Sinai onward, Israel’s priests were adult males of the line of Levi through Aaron (Ex. 28-29). Third, bullocks, cows, rams, sheep, goats, lambs, pigeons and doves were the stipulated sacrificial victims to be offered by the priests upon the altar.

Jesus Christ, the eternal Son of God and the sinless Son of man (II:4), is our only high priest, “a priest for ever after the order of Melchizedek” (Ps. 110:4; Heb. 5-7). He is the Lamb of God (John 1:29, 36; I Pet. 1:19) who offered himself up to the Father (Eph. 5:2; Heb. 9:14) on the altar of the cross (Heb. 13:10), once and for all (Heb. 10:10).

It is no wonder, therefore, that the Canons call Christ’s atonement “the only and most perfect sacrifice” (II:3), and describe his work in sacrificial terms. Jesus is our “surety” (II:2; II:R:2) and substitute “who was made sin, and became a curse for us and in our stead” (II:2). Our Lord thereby made full payment for our debt, the debt of our transgressions of the law of God, as a complete “satisfaction to divine justice on our behalf” (II:2; cf. II:1, 3; II:R:3), a truth especially emphasized by His being our trespass offering (Isa. 53:10; II:R:1).

By His sacrificial blood (II:8, 9; II:R:2) and atoning death (II:4, 7, 8; II:R:1, 2, 3, 4, 6, 7) under God’s “curse” and “wrath” (II:2, 4), Christ propitiated or appeased God’s wrath (II:R:5). He expiated or blotted out our sins (II:3) and redeemed us from all iniquity (II:8; II:R:1, 4, 8). He reconciled us to our heavenly Father (II:R:5) and purged us from all our transgressions (II:8). Sacrificial terminology is used in the Canons because it is found in the Bible, for it is the language God wisely used to describe what Jesus achieved on the cross. Christ is “the only and most perfect sacrifice and satisfaction for sin” (II:3).²⁸

For whom did the Lord Jesus accomplish all this? This is the answer of God’s Word: His elect (Rom. 8:32-34; II:R:7; V:R:1) and not the reprobate; His “sheep” (John 10:11, 15; II:R:1, 7) and not “the goats” (Matt. 25:33); His “seed” (Isa. 53:10; II:R:1) and not the seed of the serpent (Gen. 3:15); His true “church” (Acts 20:28; Eph. 5:25) and not the “synagogue of Satan” (Rev. 2:9; 3:9). Our Saviour shed His blood for those whom the Bible calls His “people” (Matt. 1:21; Heb. 2:17) and “friends” (John 15:13-14; II:R.7); His “sons,” “children” and “brethren” (Heb. 2:10-14), and not “bastards,” that is, the illegitimate (Heb. 12:8). Our Lord bore the iniquities of “many” (Isa. 53:11-12; Matt. 20:28; 26:28; Mark 14:24; Heb. 9:28), as opposed to everyone head for head—the Arminian heresy.

Remember the idea of substitution. Jesus, in His sacrifice, took the place of His own, beloved people, as our surety and representative. However, Arminianism does not have, and cannot have, despite all its protestations to the contrary, substitutionary atonement, because Arminianism tells everybody that Christ died for them. But, if Jesus truly bore the curse and wrath for everybody as their substitute, then nobody would or could perish everlastingly.

The truth regarding the extent of Christ’s atonement in stated in Canons II:8:

This was the sovereign counsel and most gracious will and purpose of God the Father, that the quickening and saving efficacy of the most precious death of His Son should extend to all the elect, for bestowing upon them alone the gift of justifying faith, thereby to bring them infallibly to salvation; that is, it was the will of God that Christ by the blood of the cross, whereby He confirmed the new covenant, should effectually redeem out of every people, tribe, nation, and language all those, and those only, who were from eternity chosen to salvation and given to Him by the Father.

This is the crucial article in head II, because it expressly teaches the particularity of Christ’s atonement, as being for “all those, and those only, who were from eternity chosen to salvation.” The preceding seven articles lead up to it and the next article clarifies it by emphasising that the elect’s redemption is effectual (II:9). Moreover, all seven of the Rejection of Errors in head II are related to Canons II:8, making this article of unique significance in this Reformed creed.²⁹

Key biblical and Reformation truths are summed up by the five solas or alones: salvation is by faith alone, in Christ alone, through grace alone, to the glory of God alone and according to Scripture alone.³⁰

Here is another alone or only: the Lord Jesus died for his elect alone or only (this is an aspect of Christ alone). The Reformed Christian says, “I receive this gospel truth that Jesus died for the elect alone, through grace alone, by faith alone, according to the Scripture alone and to the glory of God alone!”

Again, we have two contrasting doxologies, this time regarding Christ’s cross. The Arminian sings, “Jesus was slain to make the redemption of everyone possible and I used my free will aright.”³¹

But this is the new, and very different, song of the saints praising the Lamb: “Thou art worthy … for thou wast slain, and hast redeemed us to God by thy blood out of every kindred, and tongue, and people, and nation; And hast made us unto our God kings and priests: and we shall reign on the earth” (Rev. 5:9-10).³²

 

Head III: “Of the Corruption of Man” (Total Depravity)

The third head, “Of the Corruption of Man,” is also known as total depravity. According to the Canons, man is “dead in sin” (III/IV:3; III/IV:R:4) and in “spiritual death” (III/IV:16; III/IV:R:3).³³ As proof that the unregenerate are “really” and “utterly” “dead in sin” (III/IV:R:4), that is, “destitute of all powers unto spiritual good” (III/IV:R:4), the Canons quote Ephesians 2:1, 5: “Ye were dead in trespasses and sins” (III/IV:R:4; cf. I:R:4).

This biblical and Reformed teaching stands in sharp opposition to the semi-Pelagianism of Roman Catholicism, which teaches that man is merely sick and not dead. The Canons also oppose the Arminianism of much of evangelicalism, which claims that man has free will and, therefore, is not dead. After all, whatever way you cut it, free will is surely a moral good in man, a little bit of life towards God. But that whole, rotten Arminian system of humanistic philosophy is false, because man is “dead in trespasses and sins.”

Faithful to God’s Word, the fathers of Dordt, in the opening articles of their treatment of man’s utter corruption, set forth man’s fall (III/IV:1), original sin (III/IV:2) and total depravity (III/IV:3). In Adam, humanity is dead to the true God, dead to the biblical Christ and dead to the gospel of grace. He is dead in sin with his body and his soul; and in his heart, his mind and his will.³⁴ Therefore, “without the regenerating grace of the Holy Spirit [fallen men] are neither able nor willing [1] to return to God, [2] to reform the depravity of their nature, nor [3] to dispose themselves to reformation” (III/IV:3). All loopholes are closed.

Here the Canons of 1618-1619 reflect “The Counter Remonstrance of 1611.” In this important document, six orthodox Dutch theologians describe the whole, fallen, human race as “lying dead in their trespasses so that there is within them no more power to convert themselves truly unto God to believe in Christ than a corpse has power to raise itself from the dead.”³⁵

This being the case, “the glimmerings of natural light” (III/IV:4; cf. III/IV:R:5) and “the law of the decalogue” (III/IV:5) are utterly insufficient to bring fallen man to salvation.³⁶ With these two ruled out as means of deliverance, the Canons rightly state, “What therefore neither the light of nature nor the law could do, that God performs by the operation of the Holy Spirit through the Word or ministry of reconciliation, which is the glad tidings concerning the Messiah” (III/IV:6).

This truth, taught by Holy Scripture and the Holy Spirit to the elect, makes every believer cry out from the heart, “God be merciful [or propitious] to me [the] sinner” (Luke 18:13). Why does each child of God make this heart-felt lamentation? “For I know that in me, that is in my flesh, dwelleth no good thing” (Rom. 7:18). He does not add, as Arminianism requires, “except for my free will!”³⁷

Even the section on total depravity ends with worship, for God “rescues” elect but spiritually dead sinners “from the power of darkness,” so “that they may show forth the praises of Him who hath called them out of darkness into His marvelous light, and may glory, not in themselves, but in the Lord, according to the testimony of the apostles in various places” (III/IV:10).

 

Head IV: “Of [Man’s] Conversion to God and the Manner Thereof” (Irresistible Grace)

The Canons’ fourth head, “Of [Man’s] Conversion to God and the Manner Thereof,” is called irresistible grace in the five points of Calvinism. We have looked at the “fountain” of unconditional election, Christ’s “sacrifice” on the cross (limited atonement) and our total depravity as “spiritual death.” Now we have another, powerful, biblical image used by the fathers at Dordt, this time for God’s irresistible grace, as it comes to wholly corrupted sinners. It is called a spiritual “resurrection from the dead” (or a “making alive”) in Canons III/IV:12:

This is the regeneration so highly celebrated in Scripture and denominated a new creation: a resurrection from the dead, a making alive, which God works in us without our aid. But this is in no wise effected merely by the external preaching of the gospel, by moral suasion, or such a mode of operation that after God has performed His part it still remains in the power of man to be regenerated or not, to be converted or to continue unconverted; but it is evidently a supernatural work, most powerful, and at the same time most delightful, astonishing, mysterious, and ineffable; not inferior in efficacy to creation or the resurrection from the dead, as the Scripture inspired by the Author of this work declares.

The Canons are following Ephesians 2, which describes God’s regeneration of us as a resurrection from the dead: “And you hath he quickened [or made alive or resurrected] who were dead in trespasses in sins” (v. 1); “Even when we were dead in trespasses and sins, he [i.e., God] hath quickened us together with Christ” (v. 5; cf. Rom. 6:4, 13).³⁸

The explanation is simple: Those who are totally depraved (head III) can only be saved by irresistible grace (head IV). Since man is “dead in sin” (III/IV:3; III/IV:R:4), he needs a “resurrection from the dead” (III/IV:12) for the spiritually dead require a spiritual resurrection.

The grace that brings the elect to spiritual life is just as powerful and irresistible as the call of Jesus to His friend Lazarus, who had been dead for four days, and was bound hand and foot with grave clothes: “Lazarus, come forth” (John 11:43). This chapter of the gospel of John lays great emphasis on the fact that Jesus loved Lazarus (vv. 3, 5, 11, 35-36). Here God’s wonder work of physical resurrection, like the spiritual resurrection of the elect (Eze. 16:6, 8; Eph. 2:4-5; Titus 3:4-5), is the fruit of God’s love.

Scripture is very clear that our new birth is the product of Jehovah’s will: “Of his own will begat he us” (James 1:18). As with all things, God’s will is sovereign in regeneration: “The wind bloweth where it listeth [or desires or wishes], and thou hearest the sound thereof, but canst not tell whence it cometh, and whither it goeth: so is every one that is born of the Spirit” (John 3:8). John 1:12-13 is, if anything, even stronger, explicitly excluding any role for man’s will in effecting the new birth: “But as many as received him, to them gave he power to become the sons of God, even to them that believe on his name: which were born, [1] not of blood, [2] nor of the will of the flesh, [3] nor of the will of man, but of God.”

To the Arminian objection that this turns man into a robot, the Canons respond,

But as man by the fall did not cease to be a creature endowed with understanding and will, nor did sin which pervaded the whole race of mankind deprive him of the human nature, but brought upon him depravity and spiritual death; so also this grace of regeneration does not treat men as senseless stocks and blocks, nor takes away their will and its properties, neither does violence thereto; but spiritually quickens, heals, corrects, and at the same time sweetly and powerfully bends it; that where carnal rebellion and resistance formerly prevailed, a ready and sincere spiritual obedience begins to reign, in which the true and spiritual restoration and freedom of our will consist (III/IV:16; cf. III/IV:11).

In Psalm 110, David speaks by the Holy Spirit’s inspiration of Jesus Christ as our heavenly king (vv. 1-2) and Melchizedekian priest (v. 4). Nestled between these verses on two of our Lord’s offices is the truth of his spiritual rule over his elect: “Thy people shall be willing in the day of thy power” (v. 3). This is the truth superbly expressed by our Reformed fathers in Canons III/IV:16.

Again, we have two antithetical thanksgivings. This is that of Arminian theology:

I thank thee, O God, for saving me through my right use of my free will (III/IV:10, 14, 16; III/IV:R:9), so that I did not “resist” (III/IV:R:8) but “consent” (III/IV:14; III/IV:R:7) to thy “gentle” “advising grace” (III/IV:R:7) and “moral suasion” (III/IV:12), and “thus distinguish[ed]” myself “above others equally furnished with grace sufficient for faith and conversion” (III/IV:10).³⁹

I am not putting words in the mouths of the Arminians, for this is their doctrine, ably summarized and refuted in our Canons of Dordt.

On the other hand, this is the confession of all Reformed believers: “Now unto him that is able to do exceeding abundantly above all that we ask or think, according to the power that worketh in us, Unto him be glory in the church by Christ Jesus throughout all ages, world without end. Amen” (Eph. 3:20-21).⁴⁰

 

Head V: “Of the Perseverance of the Saints” (Perseverance of the Saints)

In the opening three sections of its final head, the Canons set forth the saints’ depravity. Though we are delivered “from the dominion and slavery of sin in this life” (V:1), we are still subject to “indwelling sin” (V:3). Thus believers commit “daily sins of infirmity” and “spots adhere” to their best works (V:2).

Through wickedly yielding to the temptations of the world, the flesh and the devil (V:4), true Christians may fall into “great,” “heinous” and “enormous” sins (V:4, 5). Yet Jehovah “certainly and effectually renews them to repentance, to a sincere and godly sorrow for their sins, that they may seek and obtain remission in the blood of the Mediator” (V:7; cf. V:5).

Though “with respect to themselves,” all believers “would undoubtedly” apostatize (V:8; cf. V:3), this cannot happen, because of our unchangeable election (V:6) and the irrevocability of the elements of our salvation, including regeneration (V:7; V:R:8), adoption and justification (V:6; V:R:3). Article 8 makes a Trinitarian argument: God’s “counsel,” “promise” and “call;” Christ’s “merit, intercession, and preservation;” and the Spirit’s “sealing” will not permit a true believer to perish.⁴¹

A beautiful, biblical image that the fathers at Dordt used here is that of God’s “hand.” The comfort of Canons V:R:3 is that “the Father’s hand” envelops each and every elect child of God. We are secure in Jehovah’s almighty yet gentle hand, with a grip that never fails and will not let us go.

The “hand” of the Triune God operates through Christ’s “hand” for the Father does all things through the Son (John 5:19-30). What a hand our Saviour has, embracing all the elect members of his universal church, so that not one of His people is plucked out and none of His sheep are snatched away!

Thus Canons V:R:3 quote the wonderful teaching of Jesus in John 10:28-29: “I give unto them eternal life; and they shall never perish, neither shall any man pluck them out of my hand. My Father, which gave them me, is greater than all; and no man is able to pluck them out of my Father’s hand.”

The biblical truth of the fifth point of Calvinism could be summed up in the following pithy statements:

God preserves all his saints so that every one of them perseveres in holiness (cf. V:9).

The true believer falls but he never falls away (cf. V:6).

The regenerate may fall into sin but he cannot fall into hell (cf. V:R:4).

The Arminian heresy of the falling away of true saints includes the terrifying thought that one may have everlasting life one day but lose it the next (V:R:3). Arminianism also embraces the “absurd” notions that “one having lost his first regeneration” can be born again and again and again, and that the “incorruptible” “seed” of regeneration can be corrupted (V:R:8; I Pet. 1:23)!

This is the “gratitude” that flows from the Arminian theology opposed in the fifth head of the Canons:

Father, I thank thee that not only did I use my free will aright in accepting salvation in the first place but also that I have kept the “condition of the new covenant” (V:R:1), and, unlike many who were true believers, I have not fallen from salvation (V:R:3) nor committed the unpardonable sin (V:R:4) … so far. Amen.

The true doxology, regarding Jehovah’s preservation of all His elect saints, comes right at the end of the penultimate book of the Bible: “Now unto him that is able to keep you from falling, and to present you faultless before the presence of his glory with exceeding joy, To the only wise God our Saviour, be glory and majesty, dominion and power, both now and ever. Amen” (Jude 24-25).

It is wholly appropriate that the last positive article in our Canons of Dordt ends with adoration of the holy Trinity: “Now, to this one God, Father, Son, and Holy Spirit be honor and glory forever. AMEN” (V:15).

 

The Golden Chain of Our Salvation

We have used a phrase from the Canons to summarize the truth of the five petals of TULIP (or ULTIP, as arranged in the five heads drafted at Dordt):

Unconditional election—“the fountain of every saving good” (I:9)

Limited atonement—“the only and most perfect sacrifice” (II:3)

Total depravity—“dead in sin” (III/IV:3; III/IV:R:4)

Irresistible grace—“a resurrection from the dead” (III/IV:12)

Perseverance of the saints—“the Father’s hand” (V:R:3)

Do we also have an expression from the Canons that can be used to bring together the five points of Calvinism? Yes, the fathers at Dordt employed another delightful phrase: “this golden chain of our salvation” (I:R:2), appealing to Romans 8:30: “Moreover whom he did predestinate, them he also called: and whom he called, them he also justified: and whom he justified, them he also glorified.”⁴²

Let us see how Romans 8:30 unites the Canons’ five points of Calvinism. Beginning with the first clause, “whom he did predestinate” is a reference to God’s unconditional election (head I). Second, those who are predestinated are “called” and the effectual call is, of course, a blessing obtained by the cross of Christ for His elect, so this presupposes limited atonement (John 10:15-16; cf. I:7; V:8; V:R:1), which is treated in head II. After mentioning predestination and calling, Romans 8:30 refers, third, to justification; and the effectual call and justification are works of God’s irresistible grace (head IV). When our text states that the predestinate are not only “called” and “justified,” but also “glorified,” this last word presupposes that Jehovah preserves all His saints so that they persevere by His power unto the end (I Cor. 1:8; Phil. 1:6; I Pet. 1:5), as head V explains.

The heads of the Canons of Dordt are set forth in a Trinitarian order (cf. Heidelberg Catechism, Q. & A. 24). Head I treats especially the Father in unconditional election (and reprobation). Head II covers the Son’s limited (or particular) atonement. Then comes the Holy Spirit’s work in irresistible grace (head IV) and the preservation (and, therefore, the perseverance) of the saints (head V). Truly, “Salvation is of the Lord” (Jonah 2:9)—all of it!⁴³

The Canons are also chronologically arranged. The golden chain of our salvation began with our unconditional election in “eternity past” (head I). The next link in the chain was added some 2,000 years ago, when the good shepherd laid down His life for the sheep (head II), who are, of themselves, totally depraved (head III). Other links are added during the lifetime of those predestinated, including their justification and effectual calling by irresistible grace (head IV), and their preservation and perseverance (head V), so that all are certainly glorified.⁴⁴

The golden chain of our salvation, being made of metal, is strong and cannot be “broken,” as the imagery of Canons I:R:2 requires. This chain is spoken of as “golden” because our salvation is exceedingly precious, more valuable than “the whole world” (Mark 8:36-37). Yet our spiritual deliverance, and the faith that receives it, comes to us entirely freely (I:5): “For by grace are ye saved through faith; and that not of yourselves: it is the gift of God: Not of works, lest any man should boast” (Eph. 2:8-9).

What about Arminianism? Arminianism does not have a golden chain that starts with unconditional election in heaven, and bends down to our Saviour’s efficacious and redeeming cross on earth (limited atonement). Arminianism lacks a powerful chain that grips us with irresistible grace, and embraces and preserves us, so that we enter heaven and/or the new creation.

Salvation, according to Arminianism, depends on man’s fulfilling “prerequisite[s]” and “condition[s]” (I:9), such as, rightly using “the light of nature” (III/IV:R:5), consenting to the gospel, performing good works, and not apostatizing but continuing in obedience unto the end—all performed by his own free will, assisted by “sufficient” (but not irresistible) grace (III/IV:10; III/IV:R:5, 7; V:R:2).

If the doctrines of God’s sovereign and efficacious grace in Jesus Christ constitute the beautiful and invincible golden chain of our salvation, what would be an appropriate metaphor for Arminianism? A paper chain!⁴⁵ The Arminian scheme is a mere paper chain for it easily breaks, even with a little pull. In fact, Arminianism is even weaker than a paper chain and has none of its decorative value, for salvation by man’s free will is utterly useless to totally depraved sinners.

Like children, much of the church world is entranced by a paper chain, the paper chain of Arminianism. This paper chain is flimsy; it is merely for show; it is man-made. Picture a little girl, upon completing her paper chain, running to her mother with the words: “Look what I have done!” This is a fitting illustration of Arminianism: “With my free will, I have completed the links of the paper chain, consisting of God’s conditional election, Christ’s universal atonement and the Spirit’s resistible grace!”

Psalm 115 involves a sharp contrast. There are the useless idols who can do nothing at all (vv. 4-7) and their followers who can do absolutely nothing good (v. 8). Over against them, the true church exclaims, “But our God is in the heavens: he hath done whatsoever he hath pleased” (v. 3). Thus we bow our heads in adoration: “Not unto us, O Lord, not unto us, but unto thy name give glory, for thy [covenant] mercy, and for thy truth’s sake” (v. 1).⁴⁶

We need a firm grasp of the true gospel of sovereign grace. We require not only the few short phrases of TULIP, though they are useful memory aids, designed to lead us into the original of the five points of Calvinism. We need the full Canons of Dordt, stated in all 93 articles, including the 39 Rejections of Errors.⁴⁷

This is the creedal gospel, the Reformed gospel, the biblical gospel, the only saving gospel of our Lord Jesus Christ. The truths of the Canons of Dordt open up the Scriptures and comfort the child of God in all his afflictions in this world. Jehovah’s almighty grace will sustain us against all hellish opposition, until we stand triumphant at the day of Jesus Christ. May this book be used as a means to these holy ends (I:16; III/IV:17; V:14).

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