121. Of what does the Fifth Head of Doctrine treat?
The Fifth Head of doctrine treats the perseverance of the saints. This implies the following elements: (1) that the Christian in this life is not wholly delivered from his sinful nature. Regeneration and sanctification do not imply that he is perfect and no longer exposed to the temptations of sin. (2) That this imperfect Christian lives in the midst of a world that opposes him and if possible will prevent his being saved. The devil and the world tempt him and threaten his downfall. (3) That the Christian thus imperfect and tempted may and often does indeed fall into sin though he can never wholly and finally fall away from grace. He shall surely persevere unto the end. It is impossible that he should remain in sin and be lost.
122. How is this doctrine related to the rest of the doctrines treated in the Canons?
The doctrines heretofore explained in the Canons and their several relations to this doctrine are as follows: (1) The doctrine of sovereign election and reprobation, i.e., election and reprobation without regard to any foreseen works whether of faith or of unbelief. The believer is predestined not because of faith and because of foreseen perseverance but unto faith and unto perseverance as the way of his salvation. If, therefore, even the Christian’s faith and perseverance are sovereignly predestined by God, it must be evident that he cannot fail to persevere unto the end. (2) The doctrine of particular redemption. This implies that Christ’s death is not an intention or willingness to save those that will be saved but an actual and definite payment and satisfaction for the sins of all the elect. Their sins are, therefore, really blotted out and it follows that the redeemed can never more come into condemnation. They must persevere. (3) The doctrine that man is by nature dead in sin and of himself has no power to believe in or come to Christ. Then, however, he is saved by almighty grace. Faith is wholly a gift of God, not to the worthy and willing but to those that are in themselves unwilling and unworthy and the gifts of God are without repentance. Surely God shall accomplish what He once began and the saints shall surely reach perfection.
123. How had the Arminians expressed themselves on this subject in their Articles of the Remonstrance?
Apparently the Arminians in the Fifth Article of the Remonstrance leave it an open question whether or not there is a falling away from grace on the part of the once regenerated saints. They seem to be willing to be convinced of the truth of perseverance provided this is determined out of the Holy Scriptures. However, after all they had expressed in the first four articles of their Remonstrance, it is quite impossible for them that believe in the truth that the saints will surely persevere. And this is very evident from the first part of the article in which they teach that Jesus will assist the saints and keep them from falling provided that they are ready for the conflict, are not inactive, and desire His help. Their perseverance, therefore depends in the last instance on themselves.
124. What does Art. 1 teach concerning the deliverance of the Christian from the dominion of sin? (Art. 1)
Art. 1 of the Fifth Chapter speaks of the nature of sanctification in this life. It makes a clear distinction between being delivered from the sinful nature. The natural man is a slave of sin. His will and all his desires are dominated by sin. Sin is his mistress, and he delights in her service. From that dominion the regenerated child of God is completely delivered. Sin has no more dominion over him and he is no longer sin’s willing servant. But from the body of sin, the old sinful nature and the infirmities of the flesh, the sinful inclinations and tendencies of that old nature he is not delivered until death.
125. What effect do the sins of infirmity have upon the saints? (Art. 2)
Because of this body of sin of the sinful nature, the Christian commits what the article calls sins of infirmity. The baptism form speaks of falling into sin through weakness. The form for the Lord’s Supper speaks of sins that against our will remain in us. To these sins the article here refers. They defile our best works. However, with them the Christian has no rest. To him they become the cause of: (1) daily humiliation, (2) fleeing to Christ for refuge, (3) mortification of the flesh and prayer, (4) daily exercises of piety, such as reading the Word of God, prayer, striving against sin, etc., (5) pressing forward in hope to perfection.
126. By what power can the saints persevere? (Art. 3)
Article 3 teaches that the saints could never persevere in their own strength. First, by reason of indwelling sin, and secondly, because of the temptation of the world and sin without. The Christian, therefore, is a sinful saint in a sinful world. The enemy of his new life is both within and without. Notice that the article says that of himself, the Christian could not persevere in a state of grace. If after he is regenerated, God would leave him to himself, the influence of sin would soon overpower the new life and cause him to the return to his former state. However, his perseverance does not at all depend on his faithfulness but on God’s. And God never forsakes the work of His own hand. He confirms the saints and causes them surely to persevere.
127. Do the saints never fail? (Art. 4)
Saints do fall and sometimes fall deeply. The Arminians would point to these sins of the saints in order to prove that in perseverance the saint must be first. The Spirit only lets the child of God go. So the Arminian would say when he sins first and hankers after sin. This, however, is plainly contrary to Scripture. God is always first and when His saints do fall they indeed do sin and are responsible, but the fact of their sin can only be explained by saying that the Holy Spirit drops them and lets them go into ways of sin. The question, therefore, arises: Why does the Holy Spirit drop them into sin and permit them to fall? To that question we may answer the following: (a) Even in preserving us God deals with us as rational moral creatures. (b) The Spirit sometimes recedes from us to a certain extent to teach us to know our own weaknesses when we felt strong in ourselves. The article mentions that the saints are apt to be drawn into great sins when watching and prayer are neglected. That is, therefore, when they feel strong in themselves. (c) The saints are permitted to fall into sin to bring them to a deeper humiliation, confession of sin and repentance. (d) Often by falling into sin, God delivers His people from certain persistent sin of character, i.e., with Peter. In general we may, therefore, say that from God’s point of view, He even uses the stumblings of His people unto their salvation. It will be plain that this can never mean for the people of God that they, therefore, seek sin that good may come out of it. On the contrary, it becomes more and more their earnest prayer: “Lead us not into temptation.”
128. What should be the attitude of the saint with regard to the danger of temptation? (Art. 4)
The article states that the attitude of the Christian must be one of constant watching and prayer, that he may not be led into temptation. This does not mean that it is possible that the Christian never be tempted. Nor that he could pray that he might never meet with the forces of temptation. He is surrounded by temptations every day and it is not God’s purpose that He should not be. The meaning of the article, however, is that the saints should constantly pray and watch against the danger of being overcome by temptation or falling into it and yielding to it. And this attitude implies first that we are humbly conscious of our own weaknesses and secondly, that constantly we seek our strength in the Lord. In Him only are we strong.
129. What is the result of gross sins of the saints? (Art. 5)
The article states first of all that these gross sins of the saints very highly offend God. It is well that we should bear in mind that, although God loves His people unchangeably He is nevertheless highly displeased with their sins, and especially the gross sins of His saints are a cause that His Name is blasphemed. The saints should feel that God is displeased with their sins and the consciousness of it should lead them to daily sorrow after God. The article states further that the saints by the sins incur a deadly guilt. The meaning is not that they could ever fall out of their state of righteousness in Christ but: (a) that these sins in themselves are worthy of death; (b) that the saints feel the guilt of their sins before God. The true saint feels guilty for all his sin; (c) that in case of gross sins for which they do not immediately come to repentance, they are often for a time in darkness, and when they do come to the consciousness of their sin, feel as if they were in the state of damnation. Another result mentioned in the article, they grieve the Holy Spirit. By the Spirit it is meant the Spirit as He dwells in the church. The Spirit rejoices in holiness. He is displeased with and grieved at the sins of His saints so that He seems to withdraw His comforting presence from them, and from this follows other results for the exercise of their faith. They cannot lay hold on the blessings of salvation. They wound their conscience so that for a time it is less sensitive in the consciousness of sin and they lose the sense of God’s favor and of His fellowship, and notice that the article emphasizes that God’s favor only returns in the way of sincere repentance.
130. What, however, can the saints never lose? Why not? (Art. 6)
(1) The grace of adoption. This is that grace according to which believers are legally received as children of God. Scripture speaks of our sonship, in a twofold sense. We are children by adoption and we are children by birth, born of God. The former refers to our state. This is our legal relation, as sons of God. Upon this legal relation depends all we receive as children, and out of this sonship the Christian can never fall. This does not mean that he cannot lose the consciousness of this grace for a time. But God never ceases to call us His sons, and to treat us as such. This is closely related to the grace of adoption. In fact, the latter is implied in the former. Justification is the legal position before God, according to which God declares the believer perfectly righteous on the ground of Christ’s obedience. No sin of the saint can alter this state. (2) The article also states that the believer cannot commit the sin unto death. To this sin unto death we shall refer in connection with questions 135, 136. (3) The reason for this assurance, that the Christian cannot fall from his state of grace, is according to the article, that God does not wholly withdraw His Holy Spirit from His own people. The Spirit of Christ abides in them forever. He does not desert them and permit them to plunge into destruction. This abiding indwelling of the Holy Spirit is according to God’s unchangeable purpose of election.
131. What does God’s mercy work in the saints when they fall? (Art. 7)
God works in His saints that fall into gross sins: (1) that the incorruptible seed of regeneration is preserved in them. (John 3:9, I Peter 1:23) By this incorruptible seed is meant the spiritual principle of the new life implanted by God immediately in the hearts of the elect which contains the spiritual essence of all that the Christian shall ever be. (2) That He leads them back to a conscious state of sonship by His Word and Spirit. This reveals itself in sincere sorrow over sin, which is a sorrow rooted in the love of God, in the seeking of remission in the blood of Christ, in a renewed experience of reconciliation and of the favor of God in a new and thankful adoration of God’s mercies. (3) That there is a more diligent working out of their own salvation with fear and trembling.
132. How do the Arminians present the perseverance of the saints? (B, 1)
The Arminians deny that perseverance is a fruit of election. Election according to them does not receive perseverance, but following (B) they teach that perseverance depends upon the believer’s free will, even though he cannot persevere without the help of God’s grace. Two things depend on his own choice, namely, first whether or not he will receive that gracious help for God gives His grace only to them that want it and, secondly, whether or not he will use that grace unto his own perseverance and salvation when God bestows it upon him. And thus perseverance is a condition which man must fulfill unto salvation. Article V, B, I shows that this doctrine is contrary to Scripture. Christ died, was raised, is exalted, and makes intercession for the elect and nothing can separate them from the love of God in Him.
133. Is, according to the Arminians, perseverance the fruit of irresistible grace? (B, 2)
From the Article B, II we learn that the Arminians teach: (1) that believers do receive sufficient grace from God to persevere. It is indeed only through grace, so He teaches, that the Christian can be faithful at all. And this grace God will bestow him and persevere in him. (2) But this grace is not irresistible. It does not violate or overpower man’s free will. It is of such a nature that man can make use of it or not as he pleases. If he does, he will persevere through the power of that grace. If he does not he will finally fall away in spite of the fact that he had sufficient grace to persevere. The article characterizes this doctrine: (a) as outspoken Pelagianism robbing God of His honor, (b) as contrary to the prevailing agreement of evangelical doctrine which takes from man all cause of boasting, which always gives God the glory, (c) as contrary to Scripture which teaches that God confirms believers unto the end.
134. Did the Arminians teach that the saints can completely fall from grace? (B, 3)
The Arminians taught not only that the final and complete falling away of the saints is possible, but that this actually does take place. They appeal to such passages as Heb. 6:4-8, II Pet. 2:1. However, the Article of the Canons B, III refutes this position by stating: (1) that these teachings make powerless the grace of Christ, the justification, regeneration, and perseverance by Christ. (2) that this is contrary to Scripture in the following texts: Romans 4:8-9 where we are taught that Christ died for us while we were yet sinners. That thus we are justified by His blood and that being justified we shall be much more saved by His life. I John 3:9 teaches that the seed of regeneration can never be lost. John 10:28-29 teaches that Christ shall surely preserve His own unto eternal life.
135. Can the believers sin the “sin unto death”? (B, 4)
The Arminians maintained that the believer can and sometimes does sin the ‘sin unto death’ or ‘the sin against the Holy Spirit’. This implies that he who once was saved in Christ, can even in this life fall into a state of being hopelessly lost. The article V, B, 4 appeals to Scripture in the very context of the passages that speak of the sin unto death, and proves that the regenerated cannot possibly become guilty of this sin unto death. He that is begotten of God keepeth himself (note—not is able to but actually does keep himself from this sin, and the evil one toucheth him not).
136. But what is the “sin unto death”?
For an answer to the question what constitutes the sin unto death, the following passages ought to be considered: I John 5:16, 17; Matt. 12:31, 32; Mark 3:28, 29; Luke 12:10. Compare also Heb. 6:4-6; Jer. 7:17, 14:11. In the first passage we read (I John 5:16-17) (1) that John is here speaking of a particular sin or kind of sin which is called the sin unto death; (2) that it is evidently a sin committed by one in the church who is nominally a Christian for he is known as a brother; (3) that it is a sin not committed in the heart, in the hidden recesses of the thoughts or the desires, but openly the sin is seen, perceived by the brothers or brethren. (4) that it is a sin that leads inevitably to and necessarily to damnation. Death, in the text, is the opposite of life. The sin unto death, therefore, is the sin unto damnation. (5) that he that commits it is excluded from the intercessory prayer by the saints. The sin is, therefore, unpardonable. In Matt. 12:31, 32 we read: “Wherefore, I say unto you, all manner of sin and blasphemy shall be forgiven unto men; but the blasphemy against the Holy Ghost shall not be forgiven unto man. And whosoever speaketh against the Holy Ghost, it shall not be forgiven him, neither in this world, neither in the world to come.” Mark 3:28-29 is similar to the preceding and it adds the following works: “but is in danger of eternal damnation.” And vs. 30 explains that the Lord said this because the Scribes said that He had an unclean spirit. Luke 12:10 is also similar and adds no new element. From these passages we learn that the sin unto death, the unpardonable sin consists in blasphemy against the Holy Ghost. It is, therefore, not all manner of sin, not even grave sin that is meant, nor can it be said that it is any sin against the Holy Ghost. It must be plain that all sin that is committed is also against the Holy Spirit and that the people of God grieve the Spirit often. But the unpardonable sin is very definitely the sin of blasphemy of the Holy Spirit.
This sin is committed only where there is a clear revelation of the Holy Spirit and His work. This is essential. It is not any doubtful feeling or inclinations which we find in our own heart, and which perhaps we falsely mistake as the work of the Spirit, but the very evident work of the Spirit Himself against which the blasphemy is committed. It was the moment when Jesus was casting out devils which was a manifest revelation of the Holy Spirit, and thus also in the new dispensation the manifest work of the Spirit is in the church, whether through the officers or otherwise, and presents the occasion for committing the sin against the Holy Spirit.
137. Why is it impossible that the saints fall from grace? (Art. 8)
(1) God’s calling cannot be revoked; that would be possible if it were a calling according to our will. A calling that had become efficacious by our consent. But, the Scripture teaches that it is a calling according to God’s purpose. So the calling is unchangeable. (2) Christ’s meritorious work cannot be made of none effect. He gave His life a ransom. Those for whom He died must certainly be redeemed and glorified. (3) Christ’s intercessory prayer is certainly answered as it is based on God’s promise and on His mediatorial work. (4) Christ’s perseverance is infallible. No one can pluck His own out of His hand. (5) The sealing by the indwelling Spirit. This cannot be frustrated or obliterated. Scripture teaches that believers are sealed by the Spirit until the day of redemption. A seal is a mark of genuineness and ownership and can never be violated or broken. They that have the firstfruits of the Spirit are marked indelibly as God’s eternal property. For all these reasons, which are fundamentally one, it is impossible that believers should finally and utterly fall from faith and grace.
138. In what way are the saints assured of their preservation? (A, 9)
Can a Christian in this life, not only know he has the faith, but that he can persevere, that he will never fall away? We do not always live according to the measure of our faith. We are not always equally strong; what we might call a smaller or greater measure of faith, and why do not I always have an equal measure of faith? You know personally, spiritually that there are all kinds of spiritual ailments as there are always bodily ailments. It may be due to ignorance, not a complete knowledge of God. It may be a matter of misunderstanding, maybe you do not want to be assured in the right way; you love certain sins more than Christ, and perhaps you neglect the study of the Word of God. That is what the Catechism means. Therefore one must watch over the measure of his faith. Article 9 states, that the believers do obtain assurance of their preservation and perseverance according to the measure of faith. This means that faith is in itself a certain persuasion that even as we now experience forgiveness of sin, so shall we inherit eternal life, and will continue true and living members of the church. That this assurance varies, is more or less clear and firm, according to the measure of our active conscious faith is here stated. There may be many and different reasons why at times our faith is weak. Whether they be reasons of misunderstanding or of a careless walk. And according as our faith is, so is also our assurance that we shall persevere.
139. What did the Arminians teach concerning this assurance? (B, 5)
The Arminians taught that assurance of final salvation can be obtained only through special revelation. Such a method, however, is not only contrary to Scripture, as the article points out, but would indeed be detrimental and conducive to a profane and careless life. The article speaks of the doubts of the papist. It is well-known that the Roman Catholic seeks assurance through all kinds of superstitious means; the declaration of the priests assures him of the forgiveness of sin, an indulgence signed by the pope assures him of a place in heaven, masses read for his soul promise him a speedy deliverance out of purgatory. The true assurance, however, can never be obtained in this way.
140. From what factors does this assurance spring? (Art. 10)
Faith in God’s promise is the factor from which this assurance springs. God has revealed this in His Word unto those who have received of Him the Spirit of Truth; whereby they are able to discern the things that are spiritual. And the Spirit witnesses with our spirit that we are children and heirs of God. By the Spirit of God within us, we have a serious and holy desire to maintain a good conscience before God, and also to perform good works, which undoubtedly spring forth as a fruit of our faith. If the elect of God could not have the comfort and assurance in this life concerning their future salvation, living in the hope that when the good fight of faith is ended, they shall finally obtain the victory and if they did not have the infallible pledge that God is faithful and merciful and will keep His promises through all eternity, then would the elect of God be of all men most miserable.
141. Are believers always sure of this preservation? (Art. 11)
Believers are not always sure of their preservation. The reason undoubtedly lies in the fact that their faith falters. Carnal doubts confront the believer which causes a continual struggle to be faithful in the calling wherewith God has called them. Under grievous temptations in this life, which tend to test their faith, they are not always aware of this full assurance of faith and unfailing perseverance. But God does not tempt His people above that which they are able to bear. I Cor. 10:13. And with the comfortable assurance of persevering in His unfailing grace.
142. Of what is this assurance a source? (Art. 12)
The real source of this assurance lies in the humility of the believer. Just the reverse from pride, or a feeling of self-confidence and conceit. Filial reverence, true piety, patience, in every tribulation, fervent prayers, longsuffering, and boldly confessing the truth, and a firm rejoicing in God are the results of these virtues proceeding from a humble spirit. So, considering this benefit of assurance, it should serve as an incentive, encouraging the constant practice of gratitude and good works as appears evident from the testimonies of Scripture and the examples of the saints and martyrs of the bygone centuries. Psalm 34:18 “The Lord is nigh unto them that are of a broken heart and saveth such as be of a contrite spirit.” Vs. 19: “Many are the afflictions of the righteous but the Lord delivereth him out of them all.” Fervent prayers because it is the consciousness of one’s own weakness and dependence upon God. Constantly confessing the truth, patience in suffering and tribulation because the assurance of final perseverance causes us to acknowledge and know that all things work together for good. Rejoicing in God, who only is the author and finisher of our salvation. A true practical thankfulness manifesting itself in good works.
143. Does this assurance render the saints careless and licentious? (Art. 13; and B, 6)
Article 13 speaks of a Christian who stands in renewed confidence of perseverance, after having returned from backsliding. With regard to such, as well as with regard to all Christians, the Arminians would say that a sense of security is harmful and dangerous and leads to licentiousness and carelessness. It is safer to doubt than to stand in full assurance. The article, however, as well as the ??? of ??? in B, VI, ??? that the very opposite is true and when God’s people return from a way of backsliding and sin, in true repentance they are more solicitous and careful than before. Even though they again stand in the assurance that God will keep them unto the end. And in general the grace of assurance is the source of a firm hope and the true Christian’s hope is to see Him as He is, and this is a strong incentive to purify one’s self even as He is pure.
144. What is the importance of the means of grace in this respect? (Art. 14)
By the means of grace, the preaching of the Word and the use of the Sacraments, God preserves and perfects His work of grace in us. The underlying reason for this is that even in the work of salvation, though it is all of His sovereign grace, God deals with us as rational moral creatures. He works, not without, but through our mind and will. This explains all those passages in Scripture that admonish us to fight the good fight, to keep that which we have, to watch and pray, as if it actually depended on our own effort whether or not we would over reach the goal. Hence, all other things being equal, he is the stronger Christian who the more faithfully uses the means of grace.
145. What is the attitude of the carnal mind over against this doctrine? (Art. 15)
146. What is the attitude of the church over against it? (Art. 15)
Article 15 is a most fitting and beautiful conclusion of this chapter. It first of all describes the attitude of the carnal mind overagainst the truth of infallible perseverance, and in connection with it, of sovereign predestination. We must remember that the carnal mind is enmity against God, and it is especially in the doctrine of predestination and related truths, that God Who is really God, is confessed. Small wonder then that the carnal mind hates this doctrine, when the article states that it cannot comprehend it. The meaning is not that it is incapable of intellectually understanding it, but it does not spiritually discern the truth about God. And because it is a spiritual question he ridicules and abuses it; draws wrong conclusions from it, and tries to show that it is absurd and wicked. For further information concerning the attitude of opposition of the wicked see the conclusion to the Canons. We may find comfort in the fact that the truth has always been thus opposed, for by it we are strengthened in the conviction that with our confession we are in the company of the believers. This also is with what the article further states. It does not hesitate to maintain that the true church, here called the spouse of Christ, has loved and defended the truth constantly, and that nothing can persuade her to abandon it. This is very plain from the history of the church. We indeed stand in the line of the most positive development of the truth, in the history of doctrine, when we confess the truth of preservation and perseverance of the saints.
147. What is the difference between saving and temporal faith? (B, 5, 7)
Naturally the Arminians in order to maintain the error of a final falling away from grace, taught that there is no difference between saving and temporal faith. However, the latter is not faith. It is rather an effectation of the emotions caused under certain conditions. To such as perhaps have severe sickness, or adversity or under emotional Bible preaching. It is superficial and finds no delight in the truth. It is not rooted in the heart, does not control the will, and does not bring forth fruit of repentance. Even though for a time it may appear to be even more real and fruitful than saving faith itself. From the parable of the sower the article of the Canons draws a threefold conclusion or distinction between saving and temporal faith; (1) The latter is not the former is a matter of the heart; (2) The latter has no root, the former has; (3) the latter does not bring forth fruit, the former does.
148. Can one be regenerated more than once? (B, 5, 8)
The Remonstrants by their doctrine of free will and possibility of a repeated falling from grace, were forced to teach that a person could be regenerated repeatedly, and they claimed that this actually took place more than once. The Word of God and the Canons in V, B, VIII teach: (1) That the seed of regeneration is incorruptible. By this seed of regeneration is meant the very essential beginning of it. I Pet. 1:23. (2) That this seed of regeneration which is the seed of God in Christ remains in the regenerated. I John 3:9. (3) That therefore, a person who is once regenerated is born again forever and the very ideas of a repeated regeneration is absurd indeed.
149. Does Christ’s intercessory prayer assure us of final preservation? (B, 9)
The Arminians also denied that Christ, in His intercessory prayer, prayed for the infallible continuation of the believers in the faith. This they were compelled to deny, seeing that Christ’s prayer is always and surely heard. If, therefore, the Lord prays for the infallible preservation of believers and their final salvation, they surely cannot fall from grace. But this is the very essence of Christ’s intercession. What would be the meaning of Christ’s prayer on behalf of His people if it be not that they may also be where He is? By maintaining that the intercessory prayer of the Lord does not ask for the infallible continuation of believers in faith and grace, the Arminians deny the very essence of Christ’s intercession. The article quotes the historic example of Christ’s prayer for Peter when Peter was preserved because Christ prayed that his faith fail not. Luke 22:32. And again the article refers us to the prayer, of High Priestly prayer of John 17, especially verses 15-20.
The end!