readily we perform our duty, the more eminent usually is this blessing of God working in us, and the more directly is his work advanced; to whom alone all the glory both of means, and their saving fruit and efficacy, is for ever due. Amen.

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FIFTH HEAD OF DOCTRINE.

Of the Perseverance of the Saints.

Art. I. Whom God calls, according to his purpose, to the communion of his Son our Lord Jesus Christ, and regenerates by the Holy Spirit, he delivers also from the dominion and slavery of sin in this life; though not altogether from the body of sin, and from the infirmities of the flesh, so long as they continue in this world.

to Art. II. Hence spring daily sins of infirmity, and hence spots adhere to the best works of the samts; which furnish them with constant matter for hu rmination before God, and flying for refuge to Christ crucified; for mortifying the flesh more and more by the spirit of prayer, and by holy exercises of piety; and for pressing forward to the goal of perfection, till being at length delivered from this body of death, they are brought to reign with the Lamb of God in heaven.

Art. III. By reason of these remains of indwelling sin, and the temptations of sin and of the world, those who are converted could not persevere in a state of grace, if left to their own strength. But God is faithful, who having conferred grace, mercifully confirms, and powerfully preserves them therein, even to the end.

Art. IV. Although the weakness of the flesh cannot prevail against the power of God, who confirms and preserves true believers in a state of grace, yet converts are not always so influenced and actuated by the Spirit of God, is not in some particular instances, sinfully to deviate from the guidance of divine grace, so as to be seduced by, and comply with the lusts of the flesh; they must therefore be constant in watching and prayer, that they be not led into temptation. When these are neglected, they are not only liable to be drawn into great and heinous sins, by Satan, the world and the flesh, but sometimes by the righteous permission of God actually fall into these evils, This, the lamentable fail of David, Peter, and other saints described in holy scripture, demonstrates.

Art. V. By such enormous sins, however, they very highly offend God, incur a deadly guilt, grieve the holy Spirit, interrupt the exercise of faith, very grievously wound their consciences, and sometimes lose the sense of God's favour, for a time, unul on their returning into the right way by seri ous repentance, the light of God's fatherly countenance again shines upon them.n *)

Art. VI. But God, who is rich in mercy, according to his unchangeable purpose of election, does not wholly withdraw the holy Spirit from his own people, even in their melancholy falls; nor suffers them to proceed so far as to lose the grace of adoption, and forfeit the state of justification, or to com mit the sin unto death; nor does be permit them to be totally deserted, and` to plunge themselves into everlasting destruction.

Art. VII. For in the first place, in these falls he preserves in them the incorruptible seed of regeneration from perishing, or being totally lost; and again, by his word and Spirit, certainly and effectually renews them to repentance, to a sincere and godly sorrow for their sins, that they may scek and obtain remission in the blood of the Mediator, may agam experience the favour of a reconciled God, through faith adore his mercies, and hencefor Ward more diligently work out their own salvation with fear and trembling.

Art. VIII. Thus, it is not in consequence of their own merits, or strength. but of God's free inercy, that they do not totally fall from faith and graces

nor continue and perish finally in their backslidings; which, with respect to themselves is not only possible, but would undoubtedly happen; but with respect to God, it is utterly impossible, since his counsel cannot be changed, nor his promise fail, neither can the call according to his purpose be revoked, nor the merit, intercession and preservation of Christ be rendered ineffec tual, nor the sealing of the holy Spirit be frustrated or obliterated. !!

Art. IX. Of this preservation of the elect to salvation, and of their perseverance in the faith, true believers for themselves may and do obtain assur ance according to the measure of their faith, whereby they arrive at the certain persuasion, that they ever will continue true and living members of the church; and that they experience forgiveness of sins, and will at last inherit eternal life.

Art. X. This assurance, however, is not produced by any peculiar revels tion contrary to, or independent of the word of God; but springs from faith in God's promises, which he has most abundantly revealed in his word for our comfort; from the testimony of the holy Spirit, witnessing with our spirit, that we are children and heirs of God, Rom. viii. 16; and lastly, from a seri ous and holy desire to preserve a good conscience, and to perform good works. And if the elect of God were deprived of this solid comfort, that they shall finally obtain the victory; and of this infallible pledge or earnest of eternal glory, they would be of all men the most miserable. »y tank 4

Art. XI. The scripture moreover testifies, that believers in this life have to struggle with various carnal doubts, and that under grievous temptations they are not always sensible of this full assurance of faith, and certainty of persevering. But God, who is the Father of all consolation, does not suffer them to be tempted above that they are able, but will with the temptation also make a way to escape, that they may be able to bear it; 1 Cor. x. 13, and by the holy Spirit again inspires them with the comfortable assurance. of persevering.

Art. XII. This certainty of perseverance, however, is so far from exciting in believers a spirit of pride, or of rendering them carnally secure, that on the contrary, it is the real source of humility, filial reverence, true piety, patience in every tribulation, fervent prayers, constancy in suffering, and in confessing the truth, and of solid rejoicing in God: so that the consideration of this benefit should serve as an incentive to the serious and constant praetice of gratitude and good works, as appears from the testimonies of scripture, and the examples of the saints.

Art. XIII. Neither does renewed confidence of persevering produce licen tiousness, or a disregard to piety in those who are recovered from backsliding; but it renders them much more careful and solicitous to continue in the ? ways of the Lord, which he hath ordained, that they who walk therein may maintain an assurance of persevering, lest by abusing his Fatherly kindness, God should turn away his gracious countenance from them, to behold which is to the godly dearer than life; the withdrawing whereof is more bitter than death; and they in consequence hereof should fall into more grievous torments of conscience.

Art. XIV. And as it hath pleased God, by the preaching of the gospel, to begin this work of grace in us, so he preserves, continues, and perfects it by the hearing and reading of his word, by meditation thereon, and by the exs hortations, threatenings, and promises thereof, as well as by the use of the

sacraments.

Art. XV. The carnal mind is unable to comprehend this doctrine of the perseverance of the saints, and the certainty thereof; which God hath most abundantly revealed in his word, for the glory of his name, and the conso lation of pious souls, and which he impresses upon the hearts of the faithful: Satan abhors it, the world ridicules it; the ignorant and hypocrite abuse,,! and heretics oppose it; but the spouse of Christ hath always most tenderly, loved and constantly defended it, as an inestimable treasure; and God, against whom neither counsel nor strength can prevail, will dispose her to continue this conduct to the end. Now, to this one God, Father, Son, and.. Holy Spirit, be honour and glory, for ever, Amen, year, 1916 by an at matk

And this is the perspicuous, simple, and ingenuous declaration of the orthodox doctrine respecting the five articles which have been controverted in the Belgic churches; and the rejection of the errors, with which they have for some time been troubled. This doctrine, the Synod judges to be drawn from the word of God, and to be agreeable to the confessions of the Reforined, churches. Whence it clearly appears, that some, whom such conduct by no means became, have violated all truth, equity, and charity, in wishing to persuade the public,

That the doctrine of the Reformed churches concerning predestination, and the points annexed to it, by its own genius and necessary tendency, leads off the minds of men from all piety and religion; that it is an opiate administered by the flesh and the devil, and the strong hold of Satan, where he lies in wait for all; and from which he wounds multitudes, and mortally strikes through many with the darts both of despair and security; that it makes God the author of sin, unjust, tyrannical, hypocritical; that it is nothing more than interpolated Stoicism, Manicheism, Libertinism, Turcism; that it renders men carnally secure, since they are persuaded by it that nothing can hinder the salvation of the elect, let them live as they please; and therefore, that they may safely perpetrate every species of the most atrocious crimes; and that, if the reprobate should even perform truly all the works of the saints, their obedience would not in the least contribute to : their salvation; that the same doctrine teaches, that God, by a mere arbi trary act of his will, without the least respect or view to any sin, has predestinated the greatest part of the world to eternal damnation; and, has created them for this very purpose; that in the same manner in which the election is the fountain and cause of faith and good works, reprobation is the cause of unbelief and impiety; that many children of the faithful are torn, guiltless, from their mothers' breasts, and tyrannically plunged into hell; so that, neither baptism, nor the prayers of the church at their baptism, can at all profit them." And many other things of the same kind, which the Reformed churches not only do not acknowledge, but even detest with their whole soul. Wherefore, this Synod of Dort, in the name of the Lord, conjures as many as piously call upon the name of our Saviour Jesus Christ, to judge of the faith of the Reformed churches, not from the caluinnies which, on every side, are heaped upon it; nor from the private. expressions of a few among ancient and modern teachers, often dishonestly quoted, or corrupted, and wrested to a meaning quite foreign to their intention; but from the public confessions of the churches themselves, and from this declaration of the orthodox doctrine, confirmed by the unanimous consent of all and each of the members of the whole Synod. Moreover, the Synod warns calumniators themselves, to consider the terrible judgment of God which awaits them, for bearing false witness against the confessions of so many churches, for distressing the consciences of the weak; and for labouring to render suspected the society of the truly faithful. Finally, this Synod exhorts all their brethren in the gospel of Christ, to conduct themselves piously and religiously in handling this doctrine, both in the universities and churches; to direct it, as well in discourse, as in writing, to the glory of the Divine Name, to holiness of life, and to the consolation of afflicted souls; to regulate, by the scripture, according to the analogy 1 of faith, not only their sentiments, bot also their language; and, to abstain from all those phrases which exceed the limits necessary to be observed in ascertaining the genuine sense of the holy scriptures; and may furnish inso lent sophists with a just pretext for violently assailing, or eve vilifying, the doctrine of the Reformed churches.

May Jesus Christ, the Son of God, who, seated at the Father's right hand, gives gifts to men, sanctify us in the truth, bring to the truth those who err; shut the mouths of the calumniators of sound doctrine, and endue the faithful minister of his word with the spirit of wisdom and discretion, that all their discourses may tend to the glory of God, and the edification of those who hear them. Amen.

That this is our faith and decision, we certify by subscribing our names.

Here follow the names, not only of PRESIDENT, assistant président, and SECRETARIES of the Synod, and of the PROFESSORS OF THEOLOGY in the Dutch Churches; but of all the MEMBERS who were deputed to the Synod, as the Representatives of their respective Churches; that is, of the Deles v gates from, Great Britain, the Electoral Palatinate. Hessia, Switzer Tand, Wetteraw, the Republic and Church of Geneva-The Republie and Church of Bremen-The Republic and Church of Emden. The Duchy of Gelderland, and of Zutphen, South Holland, North Hol land,-Zealand,The province of Utrecht-Friesland, Transylvania, -The State of Groningen and Omland, Drent. - The French Churches.

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OR. THE FORMS USED THEREIN.

1. Of Public Prayer.-II. Of the Administration of the Holy Sacraments.-III. Of the Exercise of Church Discipline. IV. Of the Ordination of Church Officers.-V. Of the Cele bration of Marriage. VI. Of Comforting the Sick.med

Christian Prayers to be used in the Assembly of the Faithful, and on other occasions.

A Prayer on the Lord's Day, before Sermon,

O ETERNAL 'God, and most merciful Father, we humbly prostrate our selves before thy high majesty, against which we have so often and gñevously offended; and acknowledge, if thou shouldst enter into judgment with us, that we have deserved nothing but eternal death: for besides that we all are by original sin, unclean in thy sight and children of wrath, cors ceived in sin and brought forth in iniquity, whereby all manner of evil Justs, striving against thee and our neighbour, dwell within us; we have also indeed, frequently and without end, transgressed thy precepts, neglected what thou hast commanded us, and done what thou hast expressly forbidden us. We have strayed like sheep, and have greatly offended against thee, which we acknowledge, and are heartily sorry for; nay, we confess to our shame, and to the praise of thy mercy towards us, that our sins are more than the hairs of our head, and that we are indebted ten thousand talents, but not able to pay. Wherefore we are not worthy to be called thy children; nor to lift up our eyes towards heaven, to pour out our prayers before thee. Nevertheless, O Lord God, and merciful Father, knowing that thôn dost not desire the death of a sinner, but that he may turn from his wirkedness and live; and that thy mercy is infinite, which thou showest anto those, who return to thee; we heartily call upon thee, trusting in our Mediator Jesus Christ, who is that Lamb of God, that taketh away the sins of the world, and we beseech thee, to commiserate our infirmity, forgiving us all our sins for Christ's sake. Wash us in the pure fountain of his blood, that we may become clean and white as snow. Cover our nakedness with his innocence and righteousness, for the glory of thy name's sake: clear our understanding of all blindness, and our hearts of all hardnew and

pride. Open the mouth of thy servant at present, and replenish him with thy wisdom and knowledge, that he may purely and confidently set forth thy word prepare also our hearts, that we may hear, understand, and keep the same write thy laws (according to thy promise) in the tables of our hearts, and strengthen us to delight and walk in the same, to the praise and glory of thy name, and to the edification of thy church. O gracious Father, we ask for, and desire all these things in the name of Jesus Christ, who hath taught us thas to pray-OUR FATHER, &c.

A Prayer on the Lord's Day, after Sermon.

ALMIGHTY and merciful God, we acknowledge in ourselves, and confess before thee, as the truth is, that we are not worthy to lift up our eyes towards heaven, and to present our prayers before thee, if thou shouldst respect dur merits and worthiness: for our consciences accuse us, and our sins bear witness against us; we also know, that thou art a righteous judge, punishing the sins of those, who transgress thy commandments. But, O Lord, since thou hast commanded us to call upon thee in all times of necesity, and hast of thine ineffable mercy promised to hear our prayers, not because of our merits (which are none) but for the merits of our Lord Jesus Christ, whoin thou hast appointed to be our Mediator and Advocate: wherefore, we forsake all other help, and take our refuge to thy mercy alone.

Especially, O Lord, besides the innumerable benefits, which thou showest 10. all mankind in general on earth, thou hast in particular bestowed manifold favours on us, which we are not capable to comprehend or express: for thou hast delivered us from the woful slavery of the devil, and all idolatry, wherein we were held, and hast brought us to the light of thy truth, and to the knowledge of thy Holy Gospel. On the contrary, we have by our ingratitude been regardless of these thy benefits, we have departed from thee, and have followed our own devices, not honouring thee as was our bunden duty to do. Thus have we, O Lord, grievously sinned, and highly offended thee, and can expect nothing else than everlasting death and damnation, if thou shouldst deal with us according to our deserts. Yea, we also perceive, O Lord, by the chastisement, which thou daily art inflicting on us, that thou art justly displeased with us. For since thou art just, thou wilt punish no man without cause, and we also see thine hand stretched out further to punish us. But though thou didst punish us more severely than thou hast, hitherto done, nay, though all the plagues fell upon us, wherewith thou didst visit the sins of thy people Israel, we must still confess that thou wouldst do us no injustice. But, O Lord, thou art our God, and we are but dust and ashes: Thou art our Creator, and we are thy handy work: thou art our Shepherd, and we are thy sheep: thou art our Redeemer, and we are those whom thou hast redeemed. Thou art our -Father, and we are thy children and heirs... Therefore, do not punish us in thine anger, but chastise us mercifully, and preserve that work, which thou bast of thy mercy, begun in us, that the whole world may know and acknowLedge thee to be our God, and Saviour. Thy people Israel frequently offended thee, and thou didst justly punish them; but as oft as they turned themselves again to thee, thou didst always mercifully receive them into favour. And though their sins and transgressions were ever so great, thou didst always avert thy wrath and punishment prepared for them, by reason of the covenant which thou hadst made with thy servants. Abraham, Isaac, and