There
remain, however, in man since the fall the glimmerings of natural light,
whereby he retains some knowledge of God, of natural things, and of the
differences between good and evil, and discovers some regard for virtue, good order in society, and for maintaining an
orderly external deportment. But so far is this light of nature from
being sufficient to bring him to a saving knowledge of God and to true
conversion, that he is incapable of using it aright even in things natural and
civil. Nay further, this light, such as it is, man in various ways renders
wholly polluted, and holds it in unrighteousness, by doing which he becomes
inexcusable before God (Canons of Dordt,
III/IV:4).
(I)
Prof.
Homer C. Hoeksema
[Source: The Voice of Our Fathers: An Exposition of the Canons of
Dordrecht (RFPA, 2013), pp. 278–279]
Article
4 says that by virtue of natural light man even shows “some regard for virtue,
good order in society, and for maintaining an orderly external deportment.”
Notice, the fathers do not say that the natural man keeps the law. They do not
say that he does good. They do not even speak of civil good. Man shows some
regard for virtue and for external order. He knows that the law of God and the
keeping of the law in his earthly life are good for him. He understands well
that sin is the way of destruction. His regard for virtue, external order, and
discipline extends so far that he even attempts to adhere to the outward form
of the law, to maintain order in society, and to adapt his life and the life of
his fellows to the outward form of the law. His adherence to the law is purely
outward and external. His regard for virtue is not motivated by the love of
God. His regard is only for the evil effects of sin for himself and for
society. His regard for external order in his individual and communal life is
of the same character. As soon as a man imagines that he can commit a certain
sin with impunity, he will do so. He is not always equally mindful of the evil
effects of sin. If he is mindful of them, he will attempt to nullify them in
order to sin freely and without the fear of those effects. Ultimately man can
never succeed in bridling his lust because sin dominates him. He not only sins,
but he also has pleasure in sin and in his fellow sinners.
Again,
there is no evidence of the grace of God or any proof that the natural man has
any capacity for good. On the contrary, that man can distinguish between good
and evil means that he is responsible and that he can and will be judged by
God. Mere knowledge is no virtue. Mere outward adherence to the law and regard
for virtue out of the motive of self-seeking are an abomination to the Lord.
--------------------------------------------
(II)
Prof.
Barry Gritters
There is claim that the
confessions teach this ability of natural man to do good. Reference is made to Canons III/IV:4. It must be pointed out that very plainly
the confession does not teach this ability. The first half of the article says,
“There remain, however, in man since the fall, the glimmerings of natural
light, whereby he retains some knowledge of God, of natural things, and of the
difference between good and evil, and discovers some regard for virtue, good
order in society, and for maintaining a good, external deportment.” That is all
the farther that article is quoted in the 1924 synod’s study report. But the
last half is the key: “But so far is this light of nature from being sufficient
to bring him to a saving knowledge of God, and to true conversion, that he is incapable of
using it aright even in things natural and civil. Nay, further, this
light, such as it is, man in various ways renders wholly polluted, and holds it
in unrighteousness, by doing which he becomes inexcusable before God.” Whatever
our fathers meant when they said that natural man is unable to use the light of
nature aright in things natural and civil, it is clear that they mean here that
natural man does not do good.
--------------------------------------------
(III)
More to
come! (DV)
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