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The following was adopted by our last Synod:


The Protestant Reformed Churches stand on the basis of Scripture as the infallible Word of God and of the Three Forms of Unity. Moreover, they accept the Liturgical Forms used in the public worship of our churches, such as the Baptism Form, et alii, as confessions of a minor order.

On the basis of this Word of God and these confessions:

I. They repudiate the errors of the Three Points adopted by the Synod of the Christian Reformed Church of Kalamazoo, 1924, which maintain:

A.That there is a grace of God to all men, including the reprobate, manifest in the common gifts to all men.
B. That the promise of the gospel is a gracious offer of salvation on the part of God to all that externally hear the gospel.
C. That the natural man through the influence of common grace can do good in this world.
D. Over against this they maintain:
1. That the grace of God is always particular, i.e., only for the elect, never for the reprobate.
2. That the promise of the gospel is not a gracious offer of salvation on the part of God to all men, nor a conditional offer to all that are born in the historical dispensation of the covenant, that is, to all that are baptized, but an oath of God that He will infallibly lead all the elect unto salvation and eternal glory through faith.
3. That the unregenerate man is totally incapable of doing any good, wholly depraved, and therefore can only sin.
II. They teach on the basis of the same confessions:
       A. That election, which is the unconditional and unchangeable decree of God to redeem in Christ a certain number of persons, is the sole cause and fountain of all our salvation, whence flow all the gifts of grace, including faith. This is the plain teaching of our confession in the Canons of Dordrecht, I, A, 6, 7.

“Article 6. That some receive the gift of faith from God, and others do not receive it, proceeds from God’s eternal decree, ‘For known unto God are all his works from the beginning of the world,’ Acts 15:18. ‘Who worketh all things after the counsel of his will,’ Eph. 1:11. According to which decree, he graciously softens the hearts of the elect, however obstinate, and inclines them to believe, while he leaves the non-elect in his just judgment to their own wickedness and obduracy. And herein is especially displayed the profound, the merciful, and at the same time the righteous discrimination between men, equally involved in ruin; or that decree of election and reprobation, revealed in the Word of God, which though men of perverse, impure and unstable minds wrest to their own destruction, yet to holy and pious souls affords unspeakable consolation.”

“Article 7. 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.”

“This elect number, though by nature neither better nor more deserving that others, but with them involved in the common misery, God hath decreed to give to Christ, to be saved by him, and effectually to call and draw them to his communion by his Word and Spirit, to bestow upon them true faith, justification and sanctification; and having powerfully preserved them in the fellowship of his Son, finally, to glorify them for the demonstration of his mercy, and for the praise of his glorious grace; as it is written: ‘According as he hath chosen us in him, before the foundation of the world, that we should be holy, and without blame before him in love; having predestinated us unto the adoption of children by Jesus Christ to himself, according to the good pleasure of his will, to the praise of the glory of his grace, wherein he hath made us accepted in the beloved.’ Eph. 1:4, 5, 6. And elsewhere: ‘Whom he did predestinate, them he also called, and whom he called, them he also justified, and whom he justified them he also glorified.’ Rom. 8:30.”

And in the Heidelberg Catechism, Lord’s Day XXI, Qu. and Ans. 54, we read:

“What believest thou concerning the holy catholic church of Christ?

“That the Son* of God from the beginning to the end of the world, gathers, defends, and preserves to himself by his Spirit and Word, out of the whole human race, a church chosen to everlasting life, agreeing in true faith; and that I am and forever shall remain, a living member thereof.”

This is also evident from the doctrinal part of the

Form for the Administration of Baptism, where we read:

“For when we are baptized in the name of the Father, God the Father witnesseth and sealeth unto us, that he doth make an eternal covenant of grace with us, and adopts us for his children and heirs, and therefore will provide us with every good thing, and avert all evil or turn it to our profit. And when we are baptized in the name of the Son, the Son sealeth unto us, that he doth wash us in his blood from all our sins, incorporating us into the fellowship of his death and resurrection, so that we are freed from all our sins, and accounted righteous before God. In like manner, when we are baptized in the name of the Holy Ghost, the Holy Ghost assures us, by this holy sacrament, that he will dwell in us, and sanctify us to be members of Christ, applying unto us that which we have in Christ, namely, the washing away of our sins, and the daily renewing of our lives, till we shall finally be presented without spot or wrinkle among the assembly of the elect in life eternal.”

B. That Christ died only for the elect and that the saving efficacy of the death of Christ extends to them only. This is evident from the Canons of Dordrecht, II, A, 8:

“For 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; that he should confer upon them faith, which together with all the other saving gifts of the Holy Spirit, he purchased for them by his death; should purge them from all sin, both original and actual, whether committed before or after believing; and having faithfully preserved them even to the end, should at last bring them free from every spot and blemish to the enjoyment of glory in his own presence forever.”

This article very clearly teaches:

  1. That all the covenant blessings are for the elect alone.
  2. That God’s promise is unconditionally for them only: for God cannot promise what was not objectively merited by Christ.
  3. That the promise of God bestows the objective right of salvation not upon all the children that are born under the historical dispensation of the covenant, that is, not upon all that are baptized, but only upon the spiritual seed, This is also evident from other parts of our confession, as, for instance:

Heidelberg Catechism, Qu. 65: “Since then we are made partakers of Christ and all his benefits by faith only, whence doth this faith proceed? From the Holy Ghost, who works faith in our hearts by the preaching of the gospel, and confirms it by the use of the sacraments.”

And in Qu. 66: “What are the sacraments? The sacraments are holy visible signs and seals, appointed of God for this end, that by the use thereof, he may the more fully declare and seal to us the promise of the gospel, viz., that he grants us freely the remission of sin, and life eternal, for the sake of that one sacrifice of Christ, accomplished on the cross.”

If we compare with these statements from the Heidelberger what was taught concerning the saving efficacy of the death of Christ in Canons, II, A, 8, it is evident that the promise of the gospel which is sealed by the sacraments concerns only the believers, that is, the elect.

This is also evident from Heidelberg Catechism, Qu. 74: “Are infants also to be baptized? Yes: for since they, as well as the adult, are included in the covenant and church of God; and since redemption from sin by the blood of Christ, and the Holy Ghost, the author of faith, is promised to them no less than to the adult; they must therefore by baptism, as a sign of the covenant, be also admitted into the Christian church; and be distinguished from the children of unbelievers as was done in the old covenant or testament by circumcision, instead of which baptism is instituted in the new covenant.”

That in this question and answer of the Heidelberger not all the children that are baptized, but only the spiritual children, that is, the elect, are meant is evident. For:

  1. Little infants surely cannot fulfill any conditions. And if the promise of God is for them, the promise is infallible and unconditional, and therefore only for the elect.
  2. According to Canons II, A, 8, which we quoted above, the saving efficacy of the death of Christ is for the elect alone.
  3. According to this answer of the Heidelberg Catechism, the Holy Ghost, the author of faith, is promised to the little children no less than to the adult. And God surely fulfills His promise. Hence, that promise is surely only for the elect.

The same is taught in the Netherland Confession, Articles 33-35. In Article 33 we read:

“We believe, that our gracious God, on account of our weakness and infirmities hath ordained the sacraments for us, thereby to seal unto us his promises, and also to be pledges of the good will and grace of

God toward us, and also to nourish and strengthen our faith; which he hath joined to the Word of the gospel, the better to present to our senses, both that which he signifies to us by his Word, and that which he inwardly works in our hearts, thereby assuring and confirming in us the salvation which he imparts to us. For they are visible signs and seals of an inward and invisible thing, by means whereof God worketh in us by the power of the Holy Ghost. Therefore the signs are not in vain or insignificant, so as to deceive us. For Jesus Christ is the true object presented by them, without whom they would be of no moment.”

And from Article 34, which speaks of Holy Baptism, we quote: “We believe and confess that Jesus Christ, who is the end of the law, hath made an end, by the shedding of his blood, of all other sheddings of blood which men could or would make as a propitiation or satisfaction for sin: and that he, having abolished circumcision, which was done with blood, hath instituted the sacrament of baptism instead thereof; by which we are received into the Church of God, and separated from all other people and strange religions, that we may wholly belong to him, whose ensign and banner we bear; and which serves as a testimony to us that he will forever be our gracious God and Father. Therefore he has commanded all those, who are his, to be baptized with pure water, in the name of the Father, and of the Son, and of the Holy Ghost; thereby signifying to us, that as water washeth away the filth of the body, when poured upon it, and is seen on the body of the baptized, when sprinkled upon him; so doth the blood of Christ, by the power of the Holy Ghost, internally sprinkle the soul, cleanse it from its sins, and regenerate us from children of wrath, unto children of God. Not that this is effected by the external water, but by the sprinkling of the precious blood of the Son of God; who is our Red Sea, through which we must pass, to escape the tyranny of Pharaoh, that is, the devil, and to enter into the spiritual land of Canaan. Therefore the ministers, on their part, administer the sacrament, and that which is visible, but out Lord giveth that which is signified by the sacrament, namely, the gifts and invisible grace; washing, cleansing and purging our souls of all filth and unrighteousness; renewing our hearts, and filling them with all comfort; giving unto us a true assurance of his fatherly goodness; putting on us the new man, and putting off the old man with all his deeds.”

That all this, washing and cleansing and purging our souls of all filth and unrighteousness, the renewal of our hearts, is only the fruit of the saving efficacy of the death of Christ and therefore is only for the elect is very evident. The same is true of what we read in the same article concerning the baptism of infants: “And indeed Christ shed his blood no less for the washing of the children of the faithful, than for the adult persons; and therefore they ought to receive the sign and sacrament of that, which Christ hath done for them; as the Lord commanded in the law, that they should be made partakers of the sacrament of Christ’s suffering and death, shortly after they were born, by offering for them a lamb, which was a sacrament of Jesus Christ. Moreover, what circumcision was to the Jews, that baptism is to our children. And for this reason Paul calls baptism the circumcision of Christ.” If, according to Article 8 of the Second Head of Doctrine, A, in the Canons, the saving efficacy of the death of Christ extends only to the elect, it follows that when in this article of the Netherland Confession it is stated that “Christ shed his blood no less for the washing of the children of the faithful than for the adult persons,” also here the reference is only to the elect children.

Moreover, that the promise of the gospel which God signifies and seals in the sacraments is not for all is also abundantly evident from Article 35 of the same Netherland Confession, which speaks of the Holy Supper of our Lord Jesus Christ. For there we read: “We believe and confess, that our Savior Jesus Christ did ordain and institute the sacrament of the holy supper, to nourish and support those whom he hath already regenerated, and incorporated into his family, which is his Church.”

In the same article we read: “Further, though the sacraments are connected with the thing signified, nevertheless both are not received by all men: the ungodly indeed receives the sacrament to his condemnation, but he doth not receive the truth of the sacrament. As Judas, and Simon the sorcerer, both indeed received the sacrament, but not Christ, who was signified by it, of whom believers only are made partakers.

It follows from this that both the sacraments, as well as the preaching of the gospel, are a savor of death unto death for the reprobate, as well as a savor of life unto life for the elect. Hence, the promise of God, preached by the gospel, signified and sealed in both the sacraments, is not for all, but for the elect only.

And that the election of God, and consequently the efficacy of the death of Christ and the promise of the gospel, is not conditional is evident abundantly from the following articles of the Canons.

Canons I, A, 10: “The good pleasure of God is the sole cause of this gracious election; which doth not consist herein, that out of all possible qualities and actions of men God has chosen some as a condition of salvation; but that he was pleased out of the common mass of sinners to adopt some certain persons as a peculiar people to himself, as it is written, ‘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,’ Rom. 9:11, 12, 13. ‘And as many as were ordained to eternal life believed,’ Acts 13:48.

In Canons I, R, 2, the errors are repudiated of those who teach: “That there are various kinds of election of God unto eternal life: the one general and indefinite, the other particular and definite; and that the latter in turn is either incomplete, revocable, non-decisive and conditional, or complete, irrevocable, decisive and absolute.”

And in the same chapter of the Canons, B, 3, the errors are repudiated of those who teach: “That the good pleasure and purpose of God, of which Scripture makes mention in the doctrine of election, does not consist in this, that God chose certain persons rather than others, but in this that he chose out of all possible conditions (among which are also the works of the law), or out of the whole order of things, the act of faith which from its very nature is undeserving, as well as its incomplete obedience, as a condition of salvation, and that he would graciously consider this in itself as a complete obedience and count it worthy of the reward of eternal life.”

Again, in the same chapter of the Canons, B, 5, the errors are rejected of those who teach that “faith, the obedience of faith, holiness, godliness and perseverance are not fruits of the unchangeable election unto glory, but are conditions, which, being required beforehand, were foreseen as being met by those who will be fully elected, and are causes without which the unchangeable election to glory does not occur.”

Finally, we refer to the statement of the Baptism Form: “And although our young children do not understand these things, we may not therefore exclude them from baptism, for as they are without their knowledge, partakers of the condemnation in Adam, so are they again received unto grace in Christ.” That here none other than the elect children of the covenant are meant and that they are unconditionally, without their knowledge, received unto grace in Christ, in the same way as they are under the condemnation of Adam, is very evident.

C. That faith is not a prerequisite or condition unto salvation, but gift of God, and a God-given instrument whereby we appropriate the salvation in Christ. This is plainly taught in the following parts of our confessions.

Heidelberg Catechism, Qu. 20: “Are all men then, as they perished in Adam, saved by Christ? No; only those who are ingrafted into him, and receive all his benefits, by a true faith.”

Netherland Confession, Art. 22: “We believe that, to attain the true knowledge of this great mystery, the Holy Ghost kindleth in our hearts an upright faith, which embraces Jesus Christ, with all his merits, appropriates him, and seeks nothing more besides him. For it must needs follow, either that all things, which are requisite to our salvation, are not in Jesus Christ, or if all things are in him, that then those who possess Jesus Christ through faith, have complete salvation in him. Therefore, for any to assert, that Christ is not sufficient, but that something more is required besides him, would be too gross a blasphemy: for hence it would follow, that Christ was but half a Savior. Therefore we justly say with Paul, that we are justified by faith alone, or by faith without works. However, to speak more clearly, we do not mean, that faith itself justifies us, for it is only an instrument with which we embrace Christ our righteousness. But Jesus Christ, imputing to us all his merits, and so many holy works which he has done for us and in our stead, is our Righteousness. And faith is an instrument that keeps us in communion with him in all his benefits, which, when become ours, are more than sufficient to acquit us of our sins.”

Confer also Netherland Confession, Articles 33-35, quoted above.

Again, confer Canons of Dordrecht II, A, 8, quoted above.

In Canons III and IV, A, 10, we read: “But that others who are called by the gospel, obey the call, and are converted, is not to be ascribed to the proper exercise of free will, whereby one distinguishes himself above others, equally furnished with grace sufficient for faith and conversions, as the proud heresy of Pelagius maintains; but it must be wholly ascribed to God, who as he has chosen his own from eternity in Christ, so he confers upon them faith and repentance, rescues them from the power of darkness, and translates them into the kingdom of his own Son, 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.”

Again, in the same chapter of the Canons, Article 14, we read: “Faith is therefore to be considered as the gift of God, not on account of its being offered by God to man, to be accepted or rejected at his pleasure; but because it is in reality conferred, breathed, and infused into him; or even because God bestows the power or ability to believe, and then expects that man should by the exercise of his own free will, consent to the terms of salvation, and actually believe in Christ; but because he who works in man both to will and to do, and indeed all things in all, produces both the will to believe, and the act of believing also.”

III. Seeing then that this is the clear teaching of our confession,

A. We repudiate:

1. The teaching:

               a. That the promise of the covenant is conditional and for all that are baptized.

               b. That we may presuppose that all the children that are baptized are regenerated, for we know on the basis of Scripture, as well as in the light of all history and experience, that the contrary is true.
        2. The teaching that the promise of the covenant is an objective bequest on the part of God giving to every baptized child the right to Christ and all the blessings of salvation.

        B. And we maintain:

  1. That God surely and infallibly fulfills His promise to the elect.
  2. That when He so fulfills His promise and establishes His covenant, the elect are not mere stocks and blocks, but obliged and willing to fulfill their part of the covenant, to love the Lord their God with all .their heart and mind and soul and strength, to forsake the world, to crucify their old nature, and to walk in a new and holy life.
  3. That the ground of infant baptism is the command of God and the fact that according to Scripture He establishes His covenant in the line of continued generations.

IV. Besides, the Protestant Reformed Churches:
        A. Cannot condone the action of the Reformed Churches of the Netherlands whereby:

  1. They imposed certain doctrinal decisions upon the churches synodically, making these decisions binding upon the churches before they had the right to protest.
  2. And whereby they deposed many local officebearers.

        B. And they believe and maintain the autonomy of the local church.

If Synod adopts the above proposition, we advise:

  1. That Synod subject this entire document to the approval of the churches.
  2. If no objection is offered, to adopt this at our next Synod.
  3. To adopt this in the meantime as a working hypothesis for our mission committee and for our missionaries in the organization of churches.

Respectfully submitted,

Your Committee:

Rev. R. Veldman, Rev. G. Vos

Elders: J. Doctor, Wm. Huisken

Advisors: Prof. H. Hoeksema, Prof. G. M. Ophoff