The Proud Error of the Pelagians

Proverbs 30: 12-13: "There is a generation that are pure in their own eyes; and yet is not washed from their filthiness. There is a generation, O how lofty are their eyes! and their eyelids are lifted up."

At the end of Art. 15 our creed declares, "we reject the error of the Pelagians, who assert that sin proceeds only from imitation." Before we proceed in our discussion of original sin, it is good for us to defend the truth against this heresy. Pelagianism, named after a fourth-century British monk named Pelagius, is an ancient heresy, but a deeply rooted heresy which has plagued the church almost from the very beginning. In the middle ages, Pelagianism morphed into a less radical Semi-Pelagianism, and our Canons of Dordt charge the Arminians with "bring[ing] again out of hell the Pelagian error" (Canons II, Rejection of Error 3).

Pelagianism is an outright rejection of the truth of original sin. Pelagius taught that Adam's sin has no effect whatsoever upon the nature of man; that man did not in any sense lose the image of God; that neither Adam's own nature nor the nature of any of his descendants was corrupted by the fall; and that every person born into the world enters it as morally neutral. In fact, taught Pelagius, every person born into the world enters it as morally neutral. In fact, taught Pelagius, every person not only must, but can, if he strives hard enough and uses the light of nature, the law of God and the good example of Christ, lead a sinless life and merit heaven for himself. 

What explains the universal prevalence of sin then? Pelagius taught that men sin because Adam gave his descendants a bad example. He argued that children sin only because they see others sin. Pelagianism is the underlying theory of many unbelievers today: they argue that if only we could make man's environment better, he would be a better person. They argue, therefore, that education, urban regeneration and other social programs are the answer to man's moral problems. Man, they say, is basically good! Not so, says the Word of God! Man is not basically good. Man is totally depraved, utterly corrupted, vile and polluted. Sin is not a matter of the environment; it is a matter of the heart. Jesus said, "Make the tree good, and his fruit good" (Matt. 12:33). It is foolish, wishful thinking to expect good fruit from a corrupt tree. Only God, by the powerful work of regenerating grace, can and does make evil trees good. 

Semi-Pelagianism modified this view. Pelagianism was so obviously unbiblical that very few could hold to it, especially after Augustine had fought this heresy so vigorously. Semi-Pelagianism concedes that man's nature has been affected by Adam's sin- man is very far gone from original righteousness. However, Semi-Pelagianism contends that man is only sick, not dead in sin; and that man still retains the power of free will with the ability to do good. Where Pelagianism taught that grace is useful but not necessary, Semi-Pelagians teaches that grace is necessary but not irresistible. To be saved, say the Semi-Pelagians, man must cooperate with the grace of God, which is given to everyone as a help towards salvation. Final salvation, however, depends on man. Pelagianism teaches that salvation is entirely the work of man; the Bible teaches that salvation is entirely the work of God. How important it is to understand, and rightly confess, our sinful nature! 

Rev. Martyn McGeown

Daily Meditations on the Belgic Confession, pp. 10-11

by the Protestant Reformed Churches of America 

MIC(P) 178/07/2013

clm@cerc.org.sg

www.cerc.org.sg

 

 

Are You A Good Person?

 

The average person thinks he is going to heaven because he is "a good person." But what does that mean, and how "good" does a person need to be to go to heaven?

Jesus was asked once by a rich young ruler, in Mark, chapter 10, "Good Master, what shall I do to inherit eternal life?" (Mark 10:17).

Jesus had a surprising response, "Why callest thou me good? There is none good but one, that is, God" (Mark 10:18).



Jesus did not believe that the world was filled with "good" people. In fact, for Jesus there was only one good, and that was God Himself. In saying this to the young man, Jesus rebuked him for his flippant use of "good." Jesus also underlined the truth that He was indeed "Good Master," the only master who is truly good, and therefore God! The young man said "Good Master" as a polite form of address. Jesus wanted him to think about what he was saying, the implications of calling Jesus good. Jesus defined good by God’s commandments. This was right because the commandments are a reflection of God's own good character. God forbids adultery because He is holy; God forbids murder because He is the God of life; God forbids theft because He is sovereign; God forbids lying because He is truth; and God forbids idolatry because He alone is God and pure Spirit.

The young man said rather confidently, "Master, all these have I observed from my youth!" (Mark 10:20).That young man is like many people today: Have you murdered? No. Have you stolen? No. Have you committed adultery? No. The young man was confident: he was a good person. Surely, he had done enough to get to heaven?But Jesus looked at him straight in the eye and exposed his secret sin: covetousness!

Covetousness is the sinful desire after something which God has forbidden, and especially the love of other things rather than God or above God. Sin is not so much the bad things we do. It is a matter of the heart!

To expose covetousness in the young man, Jesus said to him, "One thing thou lackest. Go thy way; sell whatsoever thou hast, and give to the poor, and thou shalt have treasure in heaven; and come, take up the cross and follow me" (Mark 10:21).

Those words pierced the young man’s heart. Jesus knew that this man loved money and that he was very rich. Jesus knew that the young man loved money so much that he could never part with it. If following Jesus meant that, he could never do it. And so the young man walked away from Jesus "grieved."

Does this mean that all rich people must sell all their goods today? No. Jesus said that to the young man to expose the sin of his heart, a sin which he could not see until Jesus put his finger on it. Jesus had a way of exposing the particular sins of those who came to Him. To an adulterous woman, who was living with a man not her husband, He said, "Go, call thy husband and come hither" (John 4:16). To a self-righteous, religious leader, He said, "Except a man be born again he cannot see the kingdom of God” (John 3:3).

The fact is we are not good, not by the standards of God. Perhaps you think yourself better than your neighbour and certainly better than the inmates of the nation’s prisons. But, God says, “Whosoever shall keep the whole law, and yet offend in one point, he is guilty of all” (James 2:10). Have you kept the whole law, without offending at even one point? Have you loved God with your whole heart, soul, mind and strength? If not, you are not good.

If we are ever to go to heaven, Jesus Himself must expose our sins. Part of our sin is our blindness, our ability to deceive ourselves that all is well when it is not. Jesus exposes sin today in the preaching of the Word of God. That is why preaching is not popular. People do not want to have their sins exposed, so they stay away; or they go to where they can be flattered.

But exposing our sin does not make us good. It only makes us see that we are not good, and certainly not good enough to please God. And when we see that, we no longer boast about being good. Instead, we cry out as another man in the Bible did: “God, be merciful to me, a sinner!” Only then do we appreciate the good news that God sent His own Son to die on the cross for the sins of all those who believe in Him!

Rev. Martyn McGeown
http://limerickreformed.com/blog/item/558-are-you-a-good-person?

Man Has Become Corrupt In All His Ways

Human nature has become, and is, morally corrupt in the fullest sense of the word. Man has become, and is, wicked and perverse in all his ways.

But is not this being a bit too harsh? After all, does not experience teach us that man is basically good? Oh, no doubt there are some "bad eggs" out there, men who are morally degenerate through and through, who inexplicably seem to delight in committing atrocious crimes, inflicting pain and suffering on others, reveling in debaucheries of the worst sort, who seem to have no conscience and no remorse in doing any kind of evil. But they are only a small minority, are they not? Surely most o mankind is guided by an inner moral compass to do what is right? Surely if given a chance, if properly taught, or perhaps reeducated, most men will be morally upright, will they not? Just look around you. What do you see? You see some evil men, but many good men: faithful spouses, hard workers, brave soldiers, devoted mothers, generous givers, and polite neighbors. Is it not a bit too harsh to say that man is wicked, perverse, and corrupt in all his ways?

So reasons the Pelagian, ancient and modern, who denies the depravity of man's nature.

But we may not be taught first of all by experience. We must be taught first by the Word of God, and experience always confirms the Word of God if we look below the glittery surface of human nature into the pitch blackness of the soul.

The Scriptures teach that man has become, and is, morally totally corrupt in all his ways: "Corrupt are they, and have done abominable iniquity: there is none that doeth good. God looked down from heaven upon the children of men, to see if there were any that did understand, that did seek God. Every one of them is gone back: they are altogether become filthy; there is none that doeth good, no, not one" (Psa. 53:1-3, cf. Rom. 3:10-12). Every man, woman, and child and will, and, apart from grace, our deepest heart too. Our nature is wicked, perverse, and corrupt. It is totally unable to think, will, or do what is good in God's eyes. It is wholly inclined to what is evil and despicable in God's eyes. Your nature is! Mine is! It may produce actions which appear good in our eyes: acts of heroism, generosity, and achievement. But it cannot, and does not produce actions that are actually good in God's eyes. Such is the case because every outward act has an inward cause. That inward motive is inextricably linked to that act in God's eyes. That motive and that act are one. If that motive, in the deepest sense, is evil, the act is evil too in God's eyes. Man cannot, does not, and will not keep any of God's commandments in his heart. You by nature do not! I do not! Man can only, does only, and will only grossly transgress all of God's commandments. And man is corrupt "in all his ways." Man is morally depraved in all that he sets himself to do or be, in private and public life, in home, work or school, and in all his human relationships.

Man is totally depraved. This article teaches the T of the TULIP of Calvinism. This biblical truth is one of the pillars, dark and ugly though it is, of the Reformed faith. The other pillar is the truth that God is sovereign in salvation. God has saved us from our moral corruption by His irresistible grace (the I of TULIP). That grace flows to us from the cross of Jesus Christ. Bow down, then, in humble thanks to God for saving  you by His grace through Christ.

Read: Psalm 53 and Romans 3:9-19

Rev. Daniel Holstege

Daily Meditations on the Belgic Confession

by pastors of the Protestant Reformed Churches of America

Articles 13-14, pp. 65-66

www.cerc.org.sg 

clm@cerc.org.sg 

Trees Marked For the Axe

"To fix our confidence upon a dying world is folly. It is as if we were building our nests when the tree is being cut down, or decorating our cabin when the ship is likely to be dashed in pieces or is already sinking." 

Is it a time to drive a trade for ourselves when we are just leaving earth, and hope soon to be in heaven? Yet too many among professors are doing this. Their hearts are set upon their money, they build their nest in the golden grove; or they are wrapt up in their children, and, as it were, nestle down among those who spring up as willows by the watercourses. The axe is laid at the root of all earthly comforts, and, therefore, those who are taught of God soar aloft, and make their eyries on the Rock of Ages. What is our friend doing whose eyes are now scanning the page? Where is your heart? What is its dear delight and joy? Is it of earth? Then be sure that to earth it will return. Is your joy a thing of heaven? Then alone is it stable and sure. My soul, the world is passing away, set not thy love upon it. The ship is sinking, care little about the little luxuries of the berth which thou hast for a while occupied in it. Up and away! This is not thy rest. See, before thine eyes the fashion of this world passeth away; look to eternity and to thy God, for there alone is solid bliss. 

Charles H. Spurgeon 

Flowers From A Puritan's Garden, "Trees Marked for the Axe," p. 73

Arminianism Has Flooded the Reformed Churches

Our opposition to the offer of the gospel is not academic. Through the teaching and practice of the offer, Arminianism has flooded the Reformed churches. Today, a Reformed man cries out: "O God, the heathen are come into Thine inheritance; Thy holy temple have they defiled; they have laid Jerusalem on heaps" (Ps. 79:1). The revivalistic, "soul-winning" mentality of free will has taken over among many Reformed people. The altar call, that johnny-come-lately innovation of Finney, an abomination before God and man, is widely practiced in Reformed churches. The evangelism of Billy Graham is revered, so that if one dares to call the message of Graham "the doctrine of Pelagius out of hell," as the Canons of Dordt do indeed call it, he is likely to be stoned as a blasphemer in the streets of Reformed Jerusalem. The children of the covenant are more and more viewed, not as covenant children to be reared in the truth but as potential converts who must make the decision for Christ. Reformed churches are wide open to the most blatant Arminian, "free willist," evangelistic societies, e.g., Campus Crusade for Christ. They are ravaged by ecumenical endeavors based on Arminian universalism., e.g., Key '73 and "Here's Life, America." Loosened from their moorings by Arminianism, they are swept by every wind of doctrine that finds salvation in man's feeling and experience, e.g., neo-Pentecostalism. Even the Holy Scriptures are defiled. Reformed people, schools, and churches gladly receive, eagerly use, and enthusiastically distribute as the Bible a book that is nothing other than a man's revision of the Scriptures along the lines of Arminian theology. Kenneth Taylor's The Living Bible, in all its myriad forms, is the bible of Arminianism. Systematically, it corrupts those passages of Scripture which teach the sovereignty of God in salvation and damnation, so that they will teach the sovereignty of the will of man. With this book, the Remonstrants had routed the Synod of Dordt. If a Reformed man had done to the sacred Scriptures in the interest of the Reformed faith only one tenth of that which The Living Bible has done in the interest of Arminianism, he would have been drawn and quartered in every pulpit and religious paper in the land, and his bible would have been scorned at the book stores. As for The Living Bible, it is lavished with praise, and its sales are booming. Why? Because the spiritual leaders delude the people, so that they no longer know that salvation is not of him that willeth, nor of him that runneth, but of God Who showeth mercy, and the people love their delusion. 

There is only one hope for Reformed men and Reformed churches, and only the sovereign grace of God can realize it-- back to Calvinism: the old Calvinism of Dordt, of Calvin, of Augustine, of Paul. And this means the rooting out of the well-meant offer of the gospel. 

David J. Engelsma 

Hyper-Calvinism and the Call of the Gospel, pp. 63-65

THE TRAITOR WITHIN

 "A garrison is not free from danger while it hath an enemy lodged within." 

You may bolt all your doors, and fasten all your windows, but if the thieves have placed even a little child within doors, who can draw the bolts for them, the house is still unprotected. All the sea outside a ship cannot do it damage till the water enters within and fills the hold. Hence, it is clear, our greatest danger is from within. All the devils in hell and tempters on earth could do us no injury if there were no corruption in our nature. The sparks will fall harmlessly if there is no tinder. Alas, our heart is our greatest enemy: this is the little home-born thief. Lord, save me from that evil man, myself. 

Charles H. Spurgeon 

Flowers From A Puritan's Garden, pp. 62-63

Heresies: Then and Now

 

Heresy has always been present in the church. It was present in the old dispensation when, already at Sinai, Israel worshiped a golden calf, which they said was the god who had delivered them from Egypt (Ex. 32:4). God's constant warning against false prophets could only have been due to the presence in Israel of men who were corrupting the truth, for example in Deuteronomy 13:1-5.

The times of Christ and the apostles were no different. Christ repeatedly warned against the heresies of the scribes, Sadducees, and Pharisees, who took away the key of knowledge (Luke 11:52) and crucified the Christ, who is the way, the truth, and the life (John 14:6).

Paul frequently had to write his epistles to combat false doctrine; to the Colossians to ward off an incipient gnosticism; to the Galatians to defeat the Judaizers; and to the Thessalonians to correct errors in eschatology that they had learned from false teachers. Both Peter in 2 Peter 2 and Jude in his epistle warned against the evil men who were attempting to lead the church astray.

From the end of apostolic era until the present, the church has never been free from the threat of false doctrine. Fighting false doctrine is so crucial a part of the church's existence in the world that to ignore it is to run the risk of not understanding church history at all. One cannot learn anything significant about a man whose biography has been omitted the most important events in his life. One cannot understand the history of the church militant without understanding her battles against false doctrine.

A striking feature of heresy over the ages is the reappearance of false doctrines that had been taught in earlier times. Solomon tells us that there is nothing new under the sun (Eccl. 1:9). This is true of heresy as well as every other event. Heresy may appear in new clothing, but it remains the same heresy against which the church has fought many centuries earlier.

We can, therefore, learn from heresy and from the battle that the saints fought against it; the heresies are always very much the same. The church's calling today is no different from the calling of the church in past years: "Be thou faithful unto death" (Rev. 2:10).

If we live in ignorance of the church of past years, knowing nothing of its struggles, battles, temptations, and heresies it faced, we will be at a terrible disadvantage in our own time when heresy rises in our own church or denomination. False doctrine will seem to us to be only a new insight into the truth, and we will lose the benefit of the experience and struggle as well as the victory of our brethren from earlier centuries. We will be an easier prey for the enemy.

Knowledge of the past will give us knowledge to use in our own battles, give us assurance that Christ preserves His church against all the attacks of the enemy, provide us with skill in defending our faith, and make us joyful in knowing more fully its great truths as the Spirit of our ascended Christ has led the church to confess them.

May God be glorified through the story of the defense of His truth, and may the church be thereby strengthened in her calling.

Excerpted from the preface of Herman Hanko's 

Contending for the Faith, xvii-xviii

http://rfpa.org/collections/books-by-herman-hanko/products/contending-for-the-faith