73. Of what two subjects do the third and fourth heads of doctrine treat?
Of the corruption of man, his conversion to God and the manner thereof.
74. How is the third head of doctrine related to the second?
Intimately related to the second. The latter speaks of the redemption through Christ, the former of the natural state of the sinner. Our view of redemption determines our view of the natural man. If redemption in God’s intention is made general, the power to will that redemption must be left to the natural man. If redemption is an offer, the natural man must be able to accept it.
75. How are the third and fourth heads of doctrine related to each other?
The third and fourth heads of doctrine are also mutually related. If man is confessed to be totally depraved, his conversion must be wholly the work of God alone. On the other hand, if total depravity is denied, the conversion of man will be his own work, at least in part.
76. Which elements belong to the image of God according to Art. 1?
The elements in the image of God in Art. 1 are those of true knowledge of God, righteousness, and holiness—and this is according to Scripture. The first element is mentioned in Col. 3:10: “And have put on the new man which is renewed in knowledge after the image of Him Who created Him.” The second and third are mentioned in Eph. 4:24, “And that he put on the new man which after God is created in righteousness and true holiness.” The same three elements you may find in Art. 14 of our Netherlands Confession. The image of God according to Scripture and according to the Confession is a positive, spiritual idea. A very usual distinction is that between the image of God in the wider and narrower sense. What is meant by the former, is that which distinguishes man from an animal—his rationality, morality, and immorality. The distinction is not taught in Scripture and may lead to confusion and it is better simply to maintain that God’s image in man consists of knowledge, righteousness, and holiness.
77. What became of this image of God according to Art. 1?
The usual answer is that Adam lost the image of God. This is true, but it is not the truth. The truth is that the image of God which consisted of the operation of true knowledge, of righteousness, and holiness was changed into the very opposite—into darkness, unrighteousness, and corruption. The change took place in the very heart of man whence are the issues of life, according to the Scripture. This is also very definitely the teaching of Art. 1 which speaks of blindness of mind, darkness, vanity, perverseness of judgment, wickedness, rebellion, obduracy of heart and will and impurities in all his affections.
78. How does Art. 2 explain the depravity of the entire human race?
Art. 2 explains the corruption of the whole human race in Adam from the viewpoint of original corruption rather than from the aspect of original guilt. From the legal viewpoint, Adam was our head and from the organic viewpoint, our father. Also in Lord’s Day 3, Adam is our first father and the root of the entire race; as our first father, he was the bearer of the entire human nature, and by his sin he corrupted that nature, the nature propagated in the case of every human being that is born. The living organism of his psychological, physical nature comes from the parents while the spiritual person comes from God; and as the nature is corrupted in our first father, it is corrupted in all his children and brings forth fruit of corruption in every individual human being.
Concerning the origin of the human soul, we refer to the creation narrative in Genesis. God formed man out of the dust and breathed in his nostrils the breath of life and thus became a living soul; God called out of the ground a living soul nature which is adapted to be personal. God tied all living things in one point, the spirit of man, through that act of God whereby He called the soul nature personal. God breathed in him His spirit and the soul of man becomes a spiritual soul—not a spirit soul and body, but a spiritual soul and physical nature. What God did in creation, He still does when a baby is born. Human nature is from the parents. This is God’s providence. The soul performs all the actual sins of that corrupt nature. The person of God is then not another substance. The nature is corrupt and the person is guilty.
There are several theories concerning soul and body. Traditionalism—soul and body are both of the parents. Creationalism—body is of the parents and the soul of God. Pre-existentialism—all souls had a pre-existence in a star or some other form (Rom. 5:12). St. Augustine, the great scholar thought that all souls were actually in Adam and all sin also. If he had known Greek or English better, he would have thought differently.
79. What is the Pelagian explanation of this general depravity?
Pelagians deny general depravity as having its cause in the nature of man. Man’s nature is inherently good since the fall, although he has lost the “donum superadditum”…the image and gifts by which he could aspire to heavenly realities. All evil performed by man is not due to depravity, but is the result of imitation according to the Pelagians.
80. Prove, against gainsayers, that original sin is sufficient to condemn man.
Original sin is guilt and is sufficient to condemn man. Rom. 5:12-18; Ps. 51:4, 5. Also, infants must be redeemed and regenerated in order to be saved. See the beginning of our Baptism Form.
81. Prove that knowledge, righteousness, and holiness belonged to man’s nature originally. (B, 2)
See Answer 76. Col. 3:10 and Eph. 4:24 plainly teach that the image of God in the Christian is not a new creation, but a restoration from which it follows that the human nature was originally endowed with knowledge, righteousness, and holiness mentioned in those texts. The Pelagians believe that the will of man as created was neutral and will is always neutral and as such it is always and must needs be the power to choose the good and evil. The will, therefore, was not originally endowed with positive righteousness or any good qualities or virtues and, therefore, man could not have lost these virtues which he did not possess. This is plainly against Scripture in the above texts. It is also contrary to the narrative of the creation and the fall.
82. Prove that through the fall, the will is corrupted. (B, 3)
The Pelagians taught that the will itself was not corrupted by the fall. It did not lose the power to choose the good. It is inherently free. The understanding is indeed somewhat darkened so that the natural man does not discern the good clearly and the affections and habits are no longer pure by the will itself and able to overcome these obstacles and to choose the good that is presented to it. Overagainst this, the Reformed always held that the will has lost the power to choose the good, that it is free only to choose sin. The Canons refer to Jeremiah 17:9, “The heart is desperately wicked in all things.” This is a very proper reference for out of the heart are the issues of life and also of the will. Canons mentions Eph. 2:3. The Reformed position is also plainly proven in Rom. 8:5-8 and many other passages.
83. How corrupt did man become after the fall? (Art. 3)
In Art. 3 occurs the expression that man is incapable of saving good. Much is made of this expression in our day, and the usual interpretation is that the Canons here makes a distinction between saving good and other good. Now what is meant by the Canons “saving good” is plain (III_IV, B, Art. 4) namely, the power whereby man can yet hunger and thirst after righteousness and life and offer the sacrifice of a contrite and broken spirit which is pleasing to God. This, therefore, the natural man cannot do and they teach this not in order to suggest that the natural man is able to do natural or civil good, but in opposition to the Arminians who taught that by his natural light, man could improve himself sufficiently to make himself worthy of salvation. Besides, the suggestion that the natural man could be able to perform the good in the spheres of the natural would be quite contrary to the rest of this article which describes the natural man as dead in sin, in bondage to sin, not willing to reform the depravity of his nature, not even to dispose himself to such reformation and such a suggestion is still more definitely excluded by the next article.
84. Prove this corruption against opponents. (B, 4)
The Canons prove this from Scripture by referring to Eph. 2:1-5, Gen. 6:5-8, 8:21, but it is also proven from many other passages: Rom. 1:18-23; Rom. 3:9-18; Rom. 8:5-8; Ps. 14.
85. What, according to Art. 4, remains in man after the fall?
According to Art. 4, there remains in man after the fall: (a) glimmerings of natural light. Natural light is so distinguished from the spiritual light that the latter implies a moral appreciation and love of the light. The former is devoid of it. A man can have natural light and hate that which is virtuous and that which he knows to be good. (b) Knowledge of God of natural things and of the difference between good and evil. The natural man knows that God is and Who He is (Rom. 1:18-20) but his knowledge does not imply that he is willing to seek and to serve Him. He has knowledge of natural things as is evident from all the developments of science and industry. By means of this knowledge, he develops his earthly life in order to press it into the service of sin. The knowledge of the difference between good and evil does by no means bade him follow after what is good. (c) Some regard for virtue, good order, and external deportment. The natural man can respect virtue when he sees it. He can even attempt to be outwardly virtuous because he knows that such is good for him and for the same reason he tries to maintain a certain outward virtue in his social life.
86. Why is not this remnant sufficient to bring man to saving knowledge of God? Prove from Scripture.
By saving knowledge of God is meant spiritual knowledge as including: (a) true knowledge of sin and repentance rooted in the love of God. (b) True knowledge of Christ as the only ground of righteousness. (c) A coming to Christ to appropriate Him as the only Savior by a true faith. (d) A joy in God’s precepts and a hatred of all sin. To the saving knowledge of God the natural man can never come because his natural light is devoid of the love of God. Though he knows that God is, and Who He is, he does not desire Him nor seek Him and this is also plainly shown in Scripture (John 6:44-65; Matt. 11:25-27; John 12:39-40).
87. Is this remnant sufficient to “civil righteousness”? (Art. 4)
Article 4, however, also plainly teaches that this natural light is insufficient to enable man to do civic good. By civic good is meant moral good in the spheres of this present life—the family, state, society, and the institution of the church. Those who teach that the natural man is able to perform real good read this article as if it teaches that although man cannot come to Christ by means of his natural light, he is able to perform good works in various departments of this world. This, however, is a mistake, quite contrary to the teaching of Art. 4, for it emphasizes that even in things natural such as eating and drinking and all the physical and intellectual activities of man in the world and civil life such as the affairs pertaining to state and society, man wholly pollutes this life and holds it in to unrighteousness. The meaning is evidently that many would not be able to sin if he would not have this light for without it they would not be a rational being. They pollute it, however, by acting contrary to it and thus they come without excuse before God.
88. What use did the Synod of the Christian Reformed Churches in 1924 make of Art. 4?
The Christian Reformed Church since 1924 quote Art. 4 in order to prove that man by nature is able to perform civil good. However, they attribute this to an influence of God, of which Art. 4 does not speak at all. It merely speaks of the remnants of natural light without any reference to an influence of so-called common grace. It is remarkable too, that the Synod of the Christian Reformed Church quoted only the first half of this article. The second part, which must needs have condemned them, they left off from their quotation.
89. What then is so-called “civil righteousness”?
(1) A testimony that the natural man can see that the law of God is good for him. (2) A natural love of man apart from God (humanism). (3) An attempt to conform his outward life to the law, not, however, for God’s sake but for his own sake. (4) In this attempt he succeeds to a degree, but more often fails. That there is no operation of grace in these must be evident in itself. The very attempt is sinful and wholly polluted.
90. How must the case of Jehu be explained? (II Kings 10:29-31).
The case of Jehu must be explained in this same way. He received the command of God to destroy the house of Ahab. He does not love God, however, nor does he destroy the house of Ahab because he hates Ahab’s sin. For he himself walked in the way of Jeroboam. He beholds, however, God’s command as an opportunity to satisfy his own ambition, and from that motive he executes the command of God very well. He is also successful, realizes his ambition and becomes king of Israel in his generations. However, according to Hosea 1:4, God punishes him for his able execution of God’s command which for all its ability was nevertheless evil.
91. And how about the conversion of Nineveh?
Regarding the conversion of Nineveh, we must remember: (1) that the book of Jonah is a prophecy and that the preaching of Jonah and the conversion of the Ninevites has prophetical significance. For this reason the Lord speaks of Jonah in Nineveh as a sign, and compares it to his own death, burial, and resurrection and his becoming the Savior of the world. Matt. 16:4, Matt. 12:39-40. The meaning is that as Jonah through his stay in the fish is separated from the nation of Israel and becomes a prophet to Nineveh, so Christ, through His death, burial, and resurrection, leaves national Israel and becomes the Savior of the world. Nineveh is, therefore, a type of the world that contains the elect and must not be destroyed, until the elect are saved. (2) That, therefore, everything is in favor of the view that the conversion of the Ninevites was a true conversion in heartfelt repentance. In favor of this is the fact that only on this assumption is Nineveh truly a type of the world that contains the elect. In favor of this is, secondly, the very language that describes the repentance of the Ninevites. John 3:5-10. And in favor of this is, lastly, the fact that the Lord speaks of the conversion of the Ninevites as a true repentance. Matt. 12:41; Luke 11:32. (c) The explanation, therefore, is that for the purpose of realizing the prophetic sign of Jonah, the prophet, God had at that time his elect in Nineveh that must be converted and called before the city could be destroyed. This will also explain Jonah 4:11.
92. Why cannot the law save man? (Art. 5)
The law cannot save man: (1) As far as the law is concerned, it can only demand without imparting strength to fulfill. It promises life to the obedient and curses the disobedient. (2) As far as man is concerned, even if the individual sinner should keep the law all his life, he would thereby not atone for his original guilt. Besides, he is not subject to the law of God, neither can be; and is wholly incapable of keeping it. The law, therefore, cannot save man because it is weak through the flesh. Romans 8:3.
93. Who, then, brings man to a saving knowledge of God? (Art. 6)
God performs this work of salvation. Remember that the question is concerning the work of salvation in us. This God begins in regeneration, or the rebirth and finishes in glorification or the resurrection. The author of this work is especially the Holy Spirit as He is promised and given to Christ and as He dwells in the church as Christ’s body. And as far as this work of salvation touches our conscious rational life, the Spirit performs His work through the Word of the Gospel.
94. Through what means? (Art. 6)
God performs this work of salvation according to Art. 6 through the Word which is called the ministry of reconciliation: I Cor. 5:18. This is called the ministry because it is God Who through man proclaims the Gospel concerning His Son. And it is called ministry of reconciliation because by it God Himself declares that He reconciled us unto Himself in Christ and this ministry of reconciliation is the same in the Old and New Testaments.
95. Is God willing to convert all men? (B, 5)
The Pelagians teach that man by his natural gifts and light, which the Arminians called “common grace”, can attain to the grace of salvation by accepting the offer of God in the Gospel. For according to them, the Gospel is general grace and in it God shows that He is willing to reveal Christ to all men, and that He is willing to make them partakers of His grace. This view, which is virtually that of Point I of 1924, is contradicted by the Scriptures according to B, 5; Acts 16:7. It is also strongly contradicted in Matt. 11:25, 26; Rom. 9:16; I Cor. 2:14; II Cor. 2:15.
96. What is the difference between the Old and New Dispensations? (Art. 7)
The mystery of God’s will of which Art. 7 speaks is the mystery to save such as believe through the ministry of reconciliation. In the Old Dispensation before the coming of Christ, the mystery was revealed only in part and through the shadows of the law. Reality was not yet, but through the shadows believers were saved in hope. In the Old Dispensation, this mystery was revealed to only a few and for a long time it was in general limited to the nation of Israel. In the New Dispensation, this national distinction is removed. The ministry of reconciliation is ministered to all nations without distinction.
97. What is the cause of the distinction between one people and another? (Art. 7)
The Pelagians would naturally have to explain this limitation from superior worth of Israel and from the better use they made of the light of nature. This Pelagian view, however, is contradicted: (1) Directly in the Scriptures; Deut. 7:6-8; 9:4-7; 32:5-12. (2) By the entire history of Israel. There is no more idolatrous nation in all the world than Israel according to the flesh. (3) By the fact that in the New Dispensation the distinction is entirely removed. It would indeed be strange if all of a sudden all the nations made a better use of the light of nature. But the distinction was due only to God’s sovereign good pleasure. Is. 43:1-4; Mal. 3:6. And no man or nation can boast in His presence.
98. Does Art. 8 speak of the external or of the internal calling?
Art. 8 might possibly refer to the internal calling. We might read the article as follows: “As many as are internally called by the external preaching of the Gospel are unfeignedly called,” but there are many objections against such an explanation: (1) The word “unfeignedly” has no meaning if the calling is conceived as internal; (2) The internal calling is not only by the Gospel but by the Spirit. (3) The article speaks of what God truly declares in His Word. (4) Art. 9 certainly speaks of the external calling and is most closely connected with Art. 8. Hence, it was the purpose of the fathers to refer to the external calling.
99. What is the meaning of “unfeignedly” in Art. 8?
Unfeignedly signifies that God means what He says in the Gospel. He does not lie, nor put to shame, but fulfills all His Gospel promise. To the calling by the Gospel, this may be applied in a two-fold way. First, God sincerely demands that all men repent of their sin. And secondly, the external preaching of the Gospel does not promise salvation and grace to all without distinction so that by the Word of the Gospel God only calls and blesses His own and promises to them eternal life.
100. What mistake is there in our English translation of Art. 8?
Compare the Holland translation. Also that in the Psalter Hymnal which has “that those who are called should come unto Him” which is better than the Psalter which has “that all who are called should comply with the invitation”.
101. To whom does God promise eternal life in the Gospel? (Art. 8)
The article states that God promises eternal life to those that come to Him and believe on Him. This coming and believing, however, is itself the fruit of grace bestowed on God’s elect only. This is the plain teaching of the Canons. See, i.e., Art. 10 of this chapter. Also the Word of God which emphasizes that “no one can come to Christ except the Father draw him, and that faith is the gift of God.” John 6:44; Eph. 2:8. The conclusion, therefore, is that even according to Art. 8, the promise of the gospel is particular.
102. What is the meaning of “offered” in Art. 9?
The word “offered” is a translation of a Latin word which means “to bring before one’s views, to present, to set forth.” The term, therefore, does not imply as it is so frequently understood, or at least explained, in our day, a willingness on the part of God to give Christ to all, and that it is up to man to accept this gift. But merely that in the Gospel, Christ is set forth, declared, and explained to all that hear the Gospel. He is brought to their attention.
103. Wherein lies the fault that the reprobate do not obey the calling of the ministry of the Word? (Art. 9)
Art. 9 answers the question whose fault it is that some who hear the gospel do not come and are not converted. We must bear in mind that fault is blameworthiness, guilt. This fault for rejecting the gospel, so the article teaches, must not be sought in the Gospel, in Christ or in God. Not in the gospel because it speaks clear language which men do understand; not in Christ because all that is in Him is a reason to come to Him. There is nothing repulsive in Christ. If He repels, the fault must be in the person repelled, not in Him; and not in God because He declares plainly in the Gospel what is pleasing to Him, and He bestows upon men all natural gifts necessary to understand the truth. The fault lies in man’s corrupt heart, from which are the issues of life, and according to which he will not and cannot will to receive that which is for his own eternal good. Under the preaching of the Gospel this corruption of the heart becomes manifest in various ways. Sometimes as a cold indifference, at other times, and especially under the influence of emotional preaching, as a superficial and deceitful joy. Sometimes as a seeking and preferring of the things of the world, but never does it want or receive the things of God.
104. What is the Pelagian heresy according to Art. 10?
The proud heresy of the Pelagians according to Art. 10 is: (a) all men receive grace sufficient to believe and be converted. (b) all men have a free will, by which the Pelagians mean, a will to do with God’s grace as they please. (c) Some exercise this freedom of the will properly, so that they obey the call of the Gospel and they distinguish themselves above others. (d) Thus others resist this grace and refuse to heed the call of the gospel. This, therefore, is a double heresy, namely: the heresy of free will to do good and the heresy of a resistible grace. The Canons call this a proud heresy because it not only exalts one man above the other, but it exalts man above God.
105. Who obey the call of the Gospel and through whose power? (Art. 10)
Only the elect and the elect surely obey the call. And this obedience is presented in the article as the fruit of election. This must be clearly and definitely stated. Also the Arminians would say that only the elect obey the gospel. But the elect are those whom God eternally knew that they would come and thus obey. According to this view, their election follows their obedience and their obedience is not the fruit but the ground of their election. Art. 10, however, clearly teaches that it is the fruit of election. God bestows on His chosen ones the grace necessary to receive Christ. To Him alone belongs all the glory.
106. Is God ready to reveal Christ to all men?
By the term “to reveal” in this article is meant that work of God whereby Christ is spiritually known and appropriated by man. When He is so revealed to any man, He is known in all the preciousness of His salvation and grace. It was a teaching of the Arminians that God, as far as He was concerned, is willing and ready thus to reveal Christ to everybody, and that He even bestows upon all men the so-called common grace whereby they might attain to the saving knowledge of Christ. This article teaches, however, that God is not ready to or willing to reveal Christ to all, and it supports this by several passages from Scripture. A strong passage against the Arminian teaching is the thanksgiving of Christ in Matt. 11:25. For the truth is that God not only reveals Christ and the things of His kingdom unto whomsoever He wills, but He also hides them from whom He wills. We may well remark in this connection that the Canons are far from supporting the view of a well-meaning offer of salvation to all men on the part of God as is the official doctrine of the Christian Reformed Church since 1924.
107. What does God work in the heart of the elect sinner to convert him? (Art. 11)
Art. 11 uses the term conversion in a broad sense. It is the spiritual turning about of the whole man from death to life, from sin to righteousness, a change of the inmost heart, the mind, the will, and the outward walk of man. The article calls this God’s working out of His good pleasure in the elect. In accomplishing this, God performs the following acts that can be distinguished: (1) the external preaching of the Gospel. Also this is God’s work and without it there is no conversion. (2) the powerful illumination of the mind so that it can discern the things of the spirit. (3) a pervading of the inmost heart of man; opening of the heart that is closed by nature; softening of the heart that is hard by nature. Notice, that the door of the heart is not opened from within by man while Christ stands without begging and knocking. (4) circumcision of the heart, that is, a principle separation of the inmost man from the power of sin. (5) a quickening, a changing about, and a strengthening of the will to bring forth good fruit.
108. What is the Arminian view of faith and conversion? (B, 6)
According to the Pelagian and Arminian viewpoint, in conversion God does not bestow new spiritual qualities on the person that is converted. This would be unnecessary. Sin did not deprive man of the power to choose the good, did not essentially change the nature of man in a moral spiritual sense. All men have by nature the power to believe, and in this general sense, faith may be called a gift with which God endows the will and mind of every man. But faith is not a particular gift of grace. It is rather an act of which every man by nature is capable. If this were true, no work of God’s grace would be necessary before the sinner can believe in Christ. The article, however, denies that this is the truth of Scripture and quotes different passages proving that the very opposite is true. Under this heading we might also refer to Eph. 2:8-10 where the Word of God teaches us that faith is not of ourselves; it is the gift of God; and that we are God’s workmanship created in Christ Jesus so that even the good works are prepared for us that we might walk in them.
109. How does the Arminian view the grace of God in conversion? (B, 6)
All the Arminians have left of the operation of grace is a sort of human persuasion. The presentation of this matter is such that it would be contrary to the very nature of man as a rational moral being, if God would irresistibly, efficaciously convert a man, and that it is entirely in harmony with his nature that he merely be urged and advised, leaving the consent to the choice of his will. This view, however, is contrary to the Scripture: (a) because it proceeds from the denial of man’s depravity. Scripture teaches that the imagination of man’s heart is only evil continually. How then shall he consent to the advice to repent? (b) Because Scripture teaches plainly that the grace of God is an irresistible power whereby God raises us from the dead and causes us to discern spiritual things which the natural man can never perceive. (c) Because it is a denial of the power of God to change a man within, without violating his rational, moral nature. God indeed advises, persuades, and calls; but He also gives the power and will to heed the advice and turn upon God’s calling. Conversion, therefore, is not a matter of mere persuasion, but of almighty grace.
110. What does Art. 12 teach concerning regeneration?
It is plain that in Art. 12 the term “regeneration” is used in a broad sense and is applied to all the work of God necessary to the first renewal of the sinner. The Article calls it a resurrection (John 5:24-25). It is a making alive. It is wrought in us without our aid. God is its only author. It does not assume the character of a resistible, moral, persuasion, but it is a supernatural and almighty work of God. It is as efficacious as the work of creation and, therefore, surely leads to conversion. It is only as a result of this work of God that the sinner becomes active, seeks God in Christ, repents and believes.
111. What do believers experience of this regeneration? (Art. 13)
Art. 13 teaches: (a) that the manner of operation of the Holy Spirit in regeneration is not to be fully comprehended by us. How the Spirit regenerates us and when this is done, we cannot understand. (b) That, however, the fact of regeneration may be experienced and actually is experienced so that one may indeed know whether he is regenerated. The article mentions two elements in this experience—believe with the heart and love of the Savior. To believe with the heart is that activity of saving faith whereby the sinner cleaves to Christ with his whole soul and puts all his trust in Him for his righteousness before God. That activity, however, is never to be separated from the activity of love. This love is not natural but spiritual. It is not a matter of sentiment, but an act of the will which reveals itself in keeping Christ’s commandments. In this activity of faith and love of the Savior Jesus Christ, which are the fruits of regeneration, we may know and experience the regenerating grace of God.
112. What does it mean that faith is a gift of God? (Art. 14)
In Art. 14 the statement that faith is the gift of God is further defined and explained: (a) the gift is not the same as an offer. An offer is the expression of a willingness on the part of him that offers to bestow certain gifts, but it does not become a gift until the one to whom it is offered accepts it. In this sense faith is not an offer, it is a gift. God actually works, infuses, this faith in the heart of the sinner. It is granted and bestowed before and without the consent of the sinner. (b) The gift of faith, so the article further teaches, does not only refer to the power to believe, still less, it is the gift of the power to believe or not to believe. On the contrary, also the activity of saving faith is included in the gift. The power of faith infused in regeneration is called into conscious activity by the Spirit through the Word of God.
113. What is the Arminian teaching concerning regeneration? (B, 8)
The Arminians deny all irresistible grace. This they must needs do because they deny sovereign election. The final decision, whether or not a sinner shall be saved must always be with the free choice of the sinner. Hence, also with respect to regeneration, the Remonstrants denied that it is an irresistible operation of the Holy Spirit which causes this. And they teach that when God has done all He can and will do to regenerate the sinner, such as: preach the word, persuade, gently move the heart, knock at the door, try to induce him by the glory of heaven and try to frighten him by the desolation of hell, the latter can refuse or accept the grace of regeneration. This doctrine is rightly condemned with an appeal to several Scriptural passages in Arts. B, VIII.
114. Is God Sovereign to bestow or not to bestow this grace? (Art. 15)
God can never be obligated to man. Such is the first argument of the article to show that God is free to bestow grace upon whom He wills and this is a fundamental truth. Man is always the receiver, never the giver, in relation to God. Even the service of God is God’s gift to him. Hence, he can never merit anything with God. How much less can a sinner who is dead in sin merit the grace of regeneration. But this is not the last word that may be said with respect to God’s sovereignty. For according to Romans 9 He is the Divine Potter and we are the clay. And He is absolutely free to let that clay serve His glory in whatever form it pleases Him. And, He is merciful to whom He will, but it is equally true that whom He wills He hardens, Rom. 9:18, 19.
115. What is the condition of those on whom this grace is not bestowed? (Art. 15)
According to the article the condition of the unregenerate reprobate is either that of manifest carnal indifference or that of imaginary righteousness of works. The former are characterized by profanity like Esau. They care not for things spiritual, and trample them underfoot. They have no desire to hear of the things of the Kingdom. Things earthly satisfy them and of the things heavenly they have no conception. The latter, however, lead a life of outwardly good works. They are people that emphasize character, and a life and walk of outward righteousness: philanthropy and the improvement of the world, making of the works their ground of boasting. They are in no apprehension of the danger of judgement, and seem to walk their way without fear. The implication is, therefore, that it never happens that one earnestly seeks the Kingdom of Heaven and fails to find it.
116. What must we believe of them that are confessing Christians? (Art. 15)
The same article speaks of professing Christians that lead regular lives and teaches us that we must speak and judge of them in the most favorable manner. The meaning is that we must consider and treat all that confess Christ in word and deed as Christians. Of the heart God alone can judge. This is an important rule, plainly taught in Scripture. It is to be observed by the Consistory when members make confession of their faith and it is to be remembered by the members in their mutual relationships. They should not call one another hypocrites and treat one another as if they held the balances of God’s judgment.
117. What must our attitude be towards them that have not yet been called? (Art. 15)
It is evident from the article itself that by those that are not yet called are not meant all that might be comprehended under that statement. The expression is used in a limited sense. The article does not refer to them that are outside but to them that are inside the church and under the influence of the external calling. Again the article does not refer to them that are careless and profane for these have been mentioned before. The reference in the article is, therefore, to those covenant children that live outwardly a regular life, make use of the means of grace, but are not yet come to a conscious assurance that they have a living part with Christ. Inwardly they are not yet called. The article tells us that our attitude towards them must not be one of haughtiness. The apostle Paul admonishes us in I Cor. 4:7 “We have nothing that we have not received.” We should, therefore, rather pray for them that God may also cause them to partake of the blessed grace He bestowed on us, and admonish and instruct them in the Word of God.
118. In regeneration does God treat us like “stocks and blocks”? (Art. 16)
By the expression, “stocks and blocks” is meant a creature without a rational will, utterly and passively subject to the will of another. Reformed people have often been accused of presenting man in relation to the work of salvation as a “stock and block” because they teach that man by nature is dead in sin, can do nothing to his salvation and is passive in the work of regeneration. And Reformed people have sometimes been frightened by this accusation, retracted from the strict doctrine of man’s spiritual death and reply that man is able to do something, such as pray for his salvation, walk in the covenant way, etc. This, of course, is a mistake. Yet, man is never a stock and a block. He remains a rational moral creature. Before his regeneration he is a rational, willing slave of sin, and through regeneration he becomes a rational, willing servant of righteousness. Art. 16 emphasizes that the work of regeneration never destroys man’s will or violates it in any way. God draws and we come. God gives us faith and we believe. God converts us and we turn. He spreads abroad His love in our hearts and we taste His love, but in all this operation of God’s grace the sinner never for a moment loses his rational moral nature. We must, however, never be tempted by the accusation that we present man as a stock and block to attribute to the natural man the power to do good and to cooperate in his own salvation.
119. Does the work of grace exclude the work of means? (Art. 17)
Let us bear in mind that the Canons speak of regeneration in a broad sense. As, for instance, in James 1:18 (bringing it to consciousness) and I Cor. 4:15 (preaching of the Gospel instrumentally) and I Peter 1:23 (that we are regenerated out of incorruptible seed by the Word of God). In this sense regeneration is through the Word of God. Besides the regenerated life is sustained and nourished through the means of grace. Means are things through which God always works the same effect. The knowledge of this makes it possible for us to use them. Means of grace are things which God has given to His church to bestow His grace upon His people and without which He does not bestow that grace. These means are mentioned in the article, namely, the Word of God and the sacraments, and they are kept and in a special way applied through Christian discipline.
120. What do Pelagians conceive of the relation of grace and free will? (B, 9)
Pelagians conceive of grace and free will as cooperating in conversion. The technical term for this is Synergism (working together). God gives grace to him that first wills it and all through the conversion of man and his sanctification both the grace of God and the will of man are the factors that cooperate to save the sinner. The relation, however, is such that the will of man always takes the precedence. Man must first will before God gives grace. Salvation, therefore, depends not on God’s determination but on man’s will. The Canons condemn this view in B, IX with an appeal to Rom. 9:16, I Cor. 4:7, and Phil. 2:13.