(I)
Rev. Herman Hoeksema
[Source: A Power of God Unto Salvation, Or Grace Not An Offer, pp. 43-45]
Now it is possible, that with the urge to find
some sort of proof to support a certain contention, one will finally resort
even to the heritage of those who opposed the Reformed truth. In that case it
would not be difficult at all for Rev. Keegstra to find support for his
contention from the Remonstrants, and to furnish material to his heart’s desire
for the teaching of a well-meant, general offer of grace on the part of God.
But that kind of proof would naturally create suspicion. For it must also
appear to be Reformed. And to cite from well-known Remonstrants to support a
Reformed truth is a bit extreme.
Even though Rev. Keegstra does not quote from
the writings of well-known Remonstrants, he virtually does that very thing when
he quotes from the Saxon Confession
composed by Philip Melanchthon in 1551.
It is most striking that in all of the
quotations Rev. Keegstra furnishes us, not one is found that can honestly be
said to teach a general, well-meant offer of grace and salvation, except the
quotation from the Saxon Confession.
I agree wholeheartedly that in that one you have a clear-cut teaching of a
well-meant offer of God to all mankind. But if found in this one, this is the
only one. It is not found in any of the others.
How is this to be explained?
When Melanchthon composed that Confession he had already for some time
given up the truth of absolute predestination, of man’s incapability to do any
good, and his inability to contribute anything toward his conversion.
Melanchthon had begun quite well.
He was a friend and follower of Luther also
when Luther taught absolute predestination and strongly emphasized the natural
depravity of mankind, leaving the person completely passive in his own
conversion to God.
But that did not last. That truth was much too strong for
Melanchthon, too sharp, too exclusive. The gentle Philip, as far as his nature
was concerned, was too irenic; as far as his training and views were concerned
he was far too much of a humanist; and as far as his inclinations and
aspirations were concerned he was far too much a man of union and cooperation,
who was always concerned about seeking peace, even at the cost of the whole
truth. Thus it came about that Melanchthon soon changed his views, at least in
regard to his ideas and doctrine. The spiritual process that he experienced
shows most remarkable similarity with the process of development experienced by
the modern, humanistic Reformed people. As to the doctrine of predestination,
at first Melanchthon was sound, thereupon he began to emphasize that this
doctrine is a deep mystery, so that we cannot make this a basis for our views
and teaching, and he ignored it completely. Later he opposed the strong and
absolute truth of predestination and preached that God desires that all mankind
shall be saved. And as far as the doctrine of total depravity is concerned,
also in that regard Melanchthon first took the position that Luther had taken,
that the natural man is totally incapable of any good; but afterward he began
to see much moral good in the deeds of the unregenerate, and finally allowed
him some good, some cooperative ability to work out his own salvation.
Melanchthon became a synergist, and synergism
is basically Pelagianism and Remonstrantism.
That is why we repeatedly made reference to the
date, the year, in which the Saxon
Confession was composed by Melanchthon, 1551. Oh, already then an appealing
humanism had captured the heart of the gentle doctor. Already then he was no
longer a defender of the doctrine of predestination and the complete inability
of the individual to contribute anything to his salvation. Already then he had
taught for some time that God earnestly desired the salvation of each and every
one. And then already for a long time he had not been the only one in the
Lutheran Church who had departed in this respect from pure doctrine, as may be
evident from the signatures of the theologians who signed the Saxon Confession, some of whom later,
when the Formula Concordia was
composed, defended a very liberal position.
Rev. Keegstra was therefore right when he wrote
under the quotation from the Saxon
Confession as a sort of an excuse that: “It cannot be counted among the
Reformed Confessions.” He also could
have written that it is no Confession at all, for it has long since been
ignored. But, so Rev. Keegstra explains, he quotes it because Beza also quoted
it, seemingly with approval.
Be that as it may, to substantiate his teaching
that the Gospel is essentially a general, well-meant offer of grace and
salvation on God’s part to every one, Rev. Keegstra finally is forced to quote
from an essentially Remonstrant document.
And most striking is the fact that this is
actually the only quotation that gives him any support.
This is indeed a proof that his presentation is
not adapted to the Reformed, but rather to the Remonstrant churches and
circles.
One can produce too many items of proof!
That is what Rev. Keegstra did.
For that matter, the contents of the article
should have warned him that it had not been composed by a Reformed writer. We
will copy it here once more:
It is most certain that
the preaching of penitence should be directed to every one, and accuses every
one. Thus the promise is general and offers to each the forgiveness of sins,
according to the general statement (Matt. 11): “Come unto me, all ye that labor
and are heavy laden, and I will give you rest.” Thus also John 3, “That
whosoever believeth in him should not perish,” and Romans 10, “Whosoever
believeth on him shall not be ashamed.” The same God is rich toward all that
call upon Him. God has concluded them all under sin, in order that He should be
gracious to all. Let each and every one include himself in this general
promise, and yield not to distrust, but strive to agree with God’s Word, obey
God’s Spirit, and pray to be helped, as He says in Luke 11, “How much more
shall your heavenly Father give the Holy Spirit to them that ask him?.”
“All”
in the article refers to every one, head for head, as must be evident. Here you
have the Remonstrant presentation that God on His part wills that every one
shall be saved. Therefore, He offers salvation to every individual. No, even
more emphatic, the promises of God
are for every one! Here you have the actual presentation of a well-meant,
general offer of grace from God to every one.
But in full agreement with this the
synergistic, semi-Pelagian view is expressed in the last part of this article
of the Saxon Confession. Every
individual must consider himself included in that promise. When God earnestly
offers salvation to the sinner, the sinner can oppose it or cooperate; he can
accept or reject, pray or cast it from him. As far as he is concerned, the
realization of his salvation depends entirely upon that.
Yes, we agree that here Rev. Keegstra has found
support for his presentation.
Only, it was not in a Reformed, but in the
synergistic Saxon Confession composed
by Melanchthon in 1551!
--------------------------------------------
(II)
More to come! (DV)
No comments:
Post a Comment