Apology for the Ministers Who Subscribed, Chapter 2 · Section 2 (2 of 4)

Apology for the Ministers Who Subscribed · Chapter 2 · Section 2 (2 of 4)

p. 55Secondly, It is to be proved that God hath ſuſpended our obtaining of Eternal Glory in his Heavenly Kingdom, on our performing of ſincere Obedience unto him, and continuing therein to the end. And to prove this, there needs no more but to demonſtrate from Scripture, that if we be obedient unto the Lord, as is ſaid, we ſhall obtain the poſſeſſion of Eternal Glory in Heaven, but if we be not ſo obedient, we ſhall not obtain it. Now both theſe are ſo infallibly certain and evident, that really it is a ſhame that we ſhould be put to prove them unto Men, that own themſelves to be Chriſtians. For,

1. That none ſhall obtain the poſſeſſion of Eternal Glory in Heaven, but penitent, obedient, perſevering Believers, is it not as clear as the Sun, from theſe Paſſages of Holy VVrit? Not every one that ſaith unto me, Lord, Matth. 7.21.Matt 7:21Lord, ſhall enter into the Kingdom of Heaven; but he that doth the will of my Father which is in Heaven. 26, 27.Compare this with the following Verſes, and you will ſee that our Saviour himſelf hath declared that Man to be a Fool, that doth not do his Commandments, and yet hopes that ſo living and dying, he ſhall be ſaved by him from the Flood of God's Wrath and Vengeance. Of all ſuch diſobedient Rebels, the Lord Chriſt will ſay, Thoſe mine enemies who would not that I ſhould reign over them, Luke 19.27.Luke 19:27bring hither and ſlay them before me. And Bleſſed Paul aſſures us, that when the Lord Jeſus ſhall be revealed from Heaven with his mighty Angels, 2 Theſſ. 1.7, 8.2 Thess 1:72 Thess 1:8he himſelf will in flaming fire take vengeance on them that know not God, and obey not the Goſpel. St. Peter asks the Queſtion, 1 Pet. 4.17.1 Pet 4:17What ſhall the end be of them that obey not the Goſpel? And St. Paul anſwers it in the place now cited, that Chriſt himſelf will take vengeance of them in flaming fire, and they ſhall be puniſhed with everlaſting deſtruction from the preſence of the Lord, and from the glory of his power. The ſame Apoſtle ſaies again in another place, The Juſt ſhall live by faith, but if any man draw back, Heb. 10.38.Heb 10:38my ſoul ſhall have no pleaſure in him, The Words [Any man] are not in the Original, and therefore they are Printed in a different Character. It is foreign. If he draw back, if the Juſt Man that lives by Faith, if he draw back, if he Apoſtatize; the Lords Soul will have no pleaſure in him, that is, the Lord will abhor him unto perdition: As appears by the Context. This paſſage is parallel to that of Ezekiel, when, (or, chap. 18.26.if) a righteous man turneth away from his righteouſneſs and committeth iniquity, and dieth in them, for his iniquity that he hath done ſhall he dye. And if any man ſhould go about to perſwade people to believe that they may be ſaved, though they dye in ſuch ſins without Repentance, Bleſſed and Holy Paul by the Spirit of the Lord hath cautioned us all againſt ſuch as Deceivers, ſaying as it is written, Epheſ. 5.6.Eph 5:6Let no man deceive you with vain words; for becauſe of theſe things cometh the wrath of God upon the children of diſobedience. Heb. 12.14.Heb 12:14And aſſures us that without holineſs no man ſhall ſee the Lord. And,

2. On the other hand is it not as clear that all perſevering, penitent, obedient Believers ſhall certainly obtain the poſſeſſion of Eternal Glory in Heaven, through the Infinite Mercy of God, and Merits of Chriſt? For doth not our Lord himſelf ſay, Verily, verily, if a man keep my ſaying, Joh. 8.51.John 8:51he p. 56ſhall never ſee death: That is, the ſecond and eternal death. And as for bodily death, he ſhall at the laſt day be ſaved and delivered from that alſo. For as it is written, John 5.28, 29.John 5:28John 5:29Then they that have done good ſhall come forth of their graves unto the reſurrection of life. And therefore as he ſaith again, John 13.17. Rom. 6.23.John 13:17Rom 6:23If ye know theſe things, happy are ye, if ye do them. And his Apoſtle Paul ſaith that God gives eternal life through Jeſus Chriſt our Lord. But to whom doth he give it? Why, that is viſible from the 22. Verſe immediately before. It is to them who being made free from ſin, and become ſervants to God, have their fruit unto holineſs. It is, we ſay, to them, that God through Chriſt, gives Eternal Life, as a Reward of their Holy Obedience and well-doing. God in Chriſt is moſt certainly a Rector or Ruler who according to his Law of Grace, will diſtribute at laſt glorious Rewards to all that fear his Name, Revel. 11.18. 2 Cor. 5.10. James 1.25. Rom. 2.6, 7.Rev 11:182 Cor 5:10Jas 1:25Rom 2:6Rom 2:7ſmall and great. And as St. James ſaith, Then ſhall the Obedient Believer, the doer of the Lord's Work, be bleſſed in his deed. Then as Holy Paul ſays, To them who by patient continuance in well-doing, have ſought for glory and honour, and immortality, God will render eternal life. This God will do at the Laſt Day to all that have ſo continued in well-doing to the end. For ſo the Spirit of Truth hath plainly ſaid by Paul; and it is infallibly true, and will continue to be for ever true; 1 Cor. 7.19. with Gal. 5.6.1 Cor 7:19Gal 5:6Let who will contradict it, and ſay it is falſe. Bleſſed Paul aſſures again, that Circumciſion is nothing, and Ʋncircumeiſion is nothing but the keeping of the Commandments of God. Heb. 5.9.Heb 5:9And that Chriſt is become the Authour of eternal ſalvation to all them that obey him. Yea, our Lord Chriſt himſelf ſaith, Be thou faithful unto death, Rev. 2.10. and 3.21. Rev. 22.14.Rev 2:10Rev 3:21Rev 22:14and I will give thee a Crown of life; and that he who overcomes, ſhall ſit with him on his Throne. To all which agrees that we read in the Laſt of the Revelations, Bleſſed are they that do his (Chriſt's) commandments, that they may have right to the tree of life, and may enter in through the gates into the city. Here we ſee the Lord himſelf hath declared them bleſſed that ſincerely keep his Commandments, becauſe thereby,

1. They have a Right to the Tree of Life, whilſt they live. And,

2. When they dye, they enter upon the full poſſeſſion of that which before they had a Right unto. They enter in through the gates into the city.

But you will ſay, how have we right unto and entrance upon full poſſeſſion of Eternal Life and Glory by keeping Chriſt's Commandments? We Anſwer, the keeping Chriſt's Commandments doth not merit, or give us either one or the other of them; but it is the way and means which we uſe, and the Condition which through Grace we perform for the having our right to the Tree of Life continued to us, or not taken from us whilſt we live: And for our having full poſſeſſion of Life and Happineſs given us when we die. So that 'tis God who firſt for Chriſt's ſake gave, that ſtill continues our right to us; and at laſt will for the ſame cauſe, that is, for Chriſt's ſake, give us full poſſeſſion: But he will do all this for us in the way of continued Faith, and Obedience; and on Condition that we ſincerely believe in Chriſt, and keep his Commandments unto the end.

Thus we have proved from Scripture, That ſincere Obedience to the Law of Chriſt, is a Condition of Glorification, as our firſt believing and repenting is the Condition on our part of our Juſtification, and of the pardon of our Sins. For as the definition of a Goſpel-Condition agrees to Faith, and Repentance, with reſpect to our Juſtification and Pardon of Sin; ſo it agrees to ſincere Obedience with reſpect to our Glorification, and Eternal Salvation. And to whatſoever the definition of a Goſpel-Condition agrees, to that the Nature and Eſſence of a Goſpel-Condition muſt agree alſo. From all which we conclude that the Covenant of Grace is Conditional with reſpect to the ſubſequent bleſſings and benefits of it. p. 57The two principal promiſes, to wit of Justification and Glorification are certainly conditional; which was the thing to be proved, And having firſt demonſtrated it by Scripture, Second Head of Arguments. We, Secondly, prove it by reaſon agreeable to Scripture: And,

Reaſon 1. Firſt, If the Covenant of Grace be not Conditional with reſpect to its ſubſequent Bleſſings and Benefits, particularly, if the Promiſe of Juſtification and Pardon of ſin be not conditional, we do not ſee how it is poſſible for a Miniſter to be faithful to God, to his own Conſcience, and to the Souls of the People in preaching the Goſpel to them. It is true, it is eaſily conceivable how a Miniſter may be faithful in laying before People the Commandments of the Lord, and in telling them that thoſe Commandments oblige them to believe and repent; And that if they do not believe and repent, they will grievouſly ſin againſt the Lord, and draw down his wrath upon their own Souls. But now wh…n he proceeds to encourage them to believe and repent, by ſetting forth to them God's Promiſe of Juſtification and Pardon of Sin, we do not conceive how he can do it honeſtly and faithfully, if the Promiſe of Juſtification and pardon of Sin be not conditional. For when a Miniſter is preaching to a promiſcuous, mixed Multitude of People, and for their encouragement to believe and repent, is declaring to them Gods Goſpel-promiſe of Juſtification and pardon of Sin, either he muſt declare and preach this Promiſe to them conditionally or abſolutely? If conditionally aſſuring them from the Lord, that they ſhall be juſtified and pardoned, through Chriſt's Righteouſneſs imputed to them, if they ſincerely believe and repent, then the Promiſe it ſelf is conditional, and the Covenant alſo is in that reſpect conditional: For if there be no Condition in the Goſpel-promiſe and Covenant, how can the Miniſter preach it conditionally to the People? Doth he not take God's Name in vain, and abuſe the People alſo, by telling them from the Lord, that all they who perform the Condition of the Goſpel-promiſe, by believing and repenting, ſhall have the promiſed Benefit, to wit, Juſtification and pardon of Sin; if there be no Condition in the Promiſe, neceſſary to be performed by them for obtaining the promiſed Benefit? Either then a Miniſter muſt not preach the Promiſe conditionally to the People, or there is, and muſt be a Condition in the Promiſe: and if there be a Condition in the Promiſe, then we have what we aim at, for we deſire no more to prove the Covenant of Grace to be conditional. But,

2. If our Authour will ſay, that the Miniſter muſt preach the Promiſe of Juſtification and pardon, abſolutely, to all the People; aſſuring them from the Lord, that they are, or ſhall be juſtified and pardoned through Chriſt, abſolutely, whether they perform any Condition or not, whether they do any duty or not; whether they believe and repent or not: Then we Anſwer, That the Miniſter, who ſhall preach to a mixed Multitude, or indeed to any at ſuch a rate, is ſuch a Preacher as all People, who would not be deluded to their Souls ruine and deſtruction, ſhould have a care of, and avoid as an Impoſtor and Deceiver. For aſſuredly, It is moſt falſe and deluſive for a Miniſter to tell a Multitude of ſinful People, that they ſhall all be juſtified and pardoned abſolutely, without complying with any terms, or performing any Condition in order to the obtaining of the promiſed Benefit of Juſtification and Pardon. If the Promiſe of Juſtification and pardon be ſaid to be made unto Sinners as Sinners, and that nothing is required of Men, in order to their being juſtified and pardoned, but that they be Sinners; if our Authour, or any for him, could prove that; it is confeſſed, that he might preach, and offer Juſtification and pardon of Sin, abſolutely, to all the People that hear him, and the conſequence of it would be, that all Men, even the greateſt Rogues that come at any time into our Congregations, ſhould therefore believe that they are juſtified and pardoned, becauſe they are Sinners; for that is all that is required of them, to wit, that they be Sinners; and they are infallibly ſure of that.

But before he, or any, be allowed that Liberty to preach and offer Juſtification and p. 58Pardon of Sin abſolutely to all, he muſt prove, that God hath made an abſolute Promiſe of Juſtification and Pardon of Sin unto Sinners as Sinners, and hath given him Commiſſion to preach and offer Juſtification and Pardon abſolutely to Sinners, as ſuch. Which we are ſure, neither he, nor any Man elſe, can ever do.

For our parts, we declare to the World, that we cannot preach to the People, ſo as to tell them from the Lord, that the Promiſe of Juſtification, and pardon of Sin, is made to them as they are Sinners abſolutely without any Condition to be performed on their part, for qualifying them to obtain the promiſed Benefit; becauſe this would be in effect, to tell them, that God will juſtifie and pardon all the Men in the World, and that he will ſave and glorifie every Man of them, ſince they are all Sinners, and no other Condition, no nor Qualification neither, but that, is required of them in order to their being juſtified and pardoned. Whatever Promiſe God hath made to Men as Sinners, he hath certainly made to all Men, becauſe all Men are Sinners. We remember the Rule of reaſoning, which many Years agoe we learned in the Schools, that the conſequence holds good, and never fails à quatenus ad omne. If then God hath made an abſolute Promiſe to Sinners as ſuch, that he will juſtifie and pardon them, it follows neceſſarily, that all Men, without exception, being Sinners, they ſhall certainly be all juſtified and pardoned; (yea, and glorified too, for whom God juſtiſies, he will glorifie.) The Reaſon of this is, becauſe God will certainly make good all his abſolute Promiſes. But it is an abominable falſehood that all Men in the World, without exception, ſhall be certainly juſtified and pardoned, therefore it muſt needs be a great falſchood alſo, that God hath made an abſolute promiſe to Sinners as ſuch, that he will juſtifie and pardon them. And ſince God hath made no ſuch abſolute Promiſe, we that are Miniſters, and ſpeak to the People in God's Name, cannot abſolutely preach ſuch a Promiſe to the People, without deceiving and deluding them, which our Conſciences will not ſuffer us to do.

If this do not ſatisfie our Authour, and thoſe of his way, but they will ſtill deny the Conditionality of the Covenant, and think to put by both the Horns of our Dilemma, becauſe there may be a third way of preaching the Promiſe of Juſtification to the People, that is, they can preach it neither abſolutely, nor conditionally, but ſome other way; we would entreat them not to conceal that other way from us, who are willing to learn of them, or of any that will be ſo kind as to inform us aright, where we are miſtaken. In order to this, we deſire our Authour (who takes upon him to be the Informer of the Miniſters,) to aſſign us a Medium, or Mean between a conditional and abſolute Promiſe, and conſequently between preaching to the People, a Goſpelpromiſe abſolutely or conditionally, upon ſuppoſition that we preach it at all. Hitherto we have thought that all Promiſes are either abſolute or conditional, and we know none of a neutral Nature that are neither abſolute, nor conditional; and conſequently, we have believed, that if we preach the Goſpel-promiſe of Juſtification to the People, we muſt of neceſſity preach it either abſolutely, or conditionally; and the like we ſay of any other Goſpel-promiſe, we muſt preach it either abſolutely, or conditionally, according to the nature of the promiſe it ſelf, as it may be abſolute, or conditional. If our Authour will ſhew us a Promiſe that is of a middle nature, and is neither abſolute nor conditional, he will indeed do ſomething to purpoſe, ſomething towards the rectifying our Method of preaching the Promiſes. But we judge it impoſſible for him to ſhew us a Promiſe of a middle nature, that is neither abſolute, nor conditional; and that becauſe abſolute promiſe, and conditional promiſe are, in effect, contradictories, and there neither is, nor can be any Medium, or Mean between contradictories. And that they are contradictories, we thus prove, To ſuſpend the thing promiſed, on a condition annexed to the Promiſe; And not to ſuſpend the thing promiſed, on a condition annexed to the Promiſe are plainly contradictories. This Propoſition is ſelf-evident if the terms of it be underſtood. But it is eſſential unto a conditional Promiſe to ſuſpend the thing promiſed on a condition annexed to the Promiſe; and on the other ſide, It is eſſential unto an abſolute promiſe not to ſuſpend the thing promiſed on a condition annexed to the p. 59Promiſe. This Propoſition is alſo clear from the very nature of theſe two ſorts of Promiſes. The Concluſion then follows neceſſarily that therefore a conditional Promiſe, and an abſolute Promiſe are contradictories, and there can be no middle Promiſe between them, no Promiſe, that is, neither abſolute, nor conditional. For every Promiſe poſſible muſt either ſuſpend, or not ſuſpend the thing promiſed on a condition annexed, and ſo every Promiſe poſſible muſt be either conditional or abſolute: Which was the thing to be demonſtrated.

We have underſtood that there are ſome who leave no Stone unturned to avoid the force of the Arguments, which prove the Covenant of Grace to be conditional as aforeſaid; and they think to do it by ſaying, That there is an Order of Grace which God obſerves in promiſing, and in diſpenſing according to Promiſe his Bleſſings and Benefits unto his People, ſo as not to make one thing to be the condition of another, but ſo as to make one thing to go in order before another. To this we Anſwer, we freely grant that God doth both promiſe Bleſſings and Benefits unto his People in a certain order; and alſo that he doth orderly diſpenſe them unto his People, according to his Promiſe…; But we utterly deny that God's Order of Grace doth hinder one thing in that order from being the condition of another; and on the contrary we affirm, that it rather makes one thing to be the condition of another: And that for this Renſon, becauſe the Order of Grace, which the Brethren ſpeak of, either (1.) It is an Order in the Promiſe of Juſtification and Pardon, (of which alone our Queſtion now is,) to wit, in the promiſe [if you ſinceroly believe with a Faith working by love, you ſhall be juſtified and pardoned through Chriſt.] Or (2.) It is an order out of the promiſe, but in God's will, with reſpect to the promiſe. If the first, that is, if it be an order of Grac… in the promiſe, then it is plainly a Conditional order of Grace; for the promiſe is conditional (as we have proved) and the gracious order of it is this, That whoever performs the Condition of it, that is, believes ſincerely with a Faith working by Love, ſhall have the bleſſing and benefit of it, ſhall be juſtified and pardoned. Thus the order of Grace in the Conditional Promiſe being plainly a Conditional order, we are but juſt where we were; for the order of Grace in the promiſe, being but conditional, it doth not help us one jot to avoid the conditionality of the Promiſe and Covenant.

(2.) But if they chooſe to ſay, that it is the ſecond, to wit, that it is an order of Grace out of the promiſe, but in God's will with reſpect to the promiſe, and ſo it is an abſolute order of God's will, that if People ſincerely believe they ſhall be juſtified and pardoned; We heartily grant that it is ſo, there is ſuch a gracious Order, or Ordination in and of God's Will, and it is plainly revealed alſo in his Written Goſpel. But what then? This really makes againſt our Brethren and for us: And that becauſe this abſolute order of Grace in God's will concerning the Promiſe, is ſo far from overthrowing, that on the contrary, it moſt ſtrongly eſtabliſheth and confirmeth the conditionality of the Promiſe. For is not this a good, ſtrong, unavoidable conſequence, God of his free grace hath abſolutely ordained (that Faith ſhall be a condition of the Covenant, and) that this ſhall be a true conditional Goſpel-promiſe [If People ſincerely believe in Chriſt, they ſhall be juſtified and pardoned.] Therefore it is a true conditional Goſpel-promiſe, and cannot be otherwiſe. All this is to us very certain and evident, and therefore muſt conclude that we have proved by reaſon agreeable to Scripture, that the Covenant of Grace is conditional, as aforeſaid. And without going upon this Ground and Principle, we do not conceive how Miniſters can preach the Goſpel honeſtly and faithfully to all ſorts of Men they meet with, as by our Commiſſion we are obliged to do. Mark 16.15, 16. Rom. 10.8, 9.

Reaſon 2. The Covenant promiſe of Eternal Life and Glory is Conditional, therefore the Covenant of Grace is Conditional with reſpect to its ſubſequent bleſſings and benefits. The Conſequence is ſelf-evident, becauſe Eternal Life and Glory is one of the principal ſubſequent bleſſings of the Covenant of Grace: We prove the antecedent againſt Mr. Marſhalls Book; and againſt our Authour who highly approves and commends it. If ſincere Obedience to the Lord, be the Condition p. 60of the Covenant promiſe of Eternal Life and Glory, then the Covenant Promiſe of Eternal Life and Glory is really conditional. But ſo it is that ſincere Obedience to the Lord, is the Condition of the Covenant-Promiſe of Eternal Life and Glory. Therefore that Covenant-Promiſe is Conditional. The conſequence of the firſt Propoſition is ſelf-evident. We prove the ſecond Propoſition, to wit that ſincere Obedience to the Lord, is the Condition of the Covenant-promiſe of Eternal Life and Glory; Becauſe, whatſoever is ſo required of us as a Duty in order to the obtaining of the Eternal Life and Glory promiſed, that our obtaining thereof is by the promiſe ſuſpended on our performing that Duty; and we are aſſured by the Lord that if we perform that Duty, we ſhall obtain, but if we perform not that Duty, we ſhall not obtain the Eternal Life and Glory promiſed: That is, the Condition of the Covenant promiſe of Eternal Life and Glory (it being the very definition and eſſential Nature of a Goſpel-Condition, that it be a Duty required as aforeſaid:) But ſincere Obedience to the Lord is a Duty ſo required in order to the obtaining of the Eternal Life and Glory promiſed; as moſt evidently appears by the many plain Teſtimonies of God's Word, whereby we have already proved ſincere Obedience to be a Duty ſo required. Therefore ſincere Obedience to the Lord is and muſt be the Condition of the Covenant Promiſe of Eternal Life and Glory.

If our Authour (or any for him) ſhould ſay, that it is true, Sincere Obedience to the Lord's Command of believing, is required as aforeſaid; but ſincere obedience to any other Command of the Lord is not neceſſarily required as aforeſaid, in order to the obtaining of the promiſed Bleſſing of Eternal Life and Glory. We reply, (1.) That if ſincere Obedience to the Lord's Command of believing, be required as neceſſary (in the way aforeſaid) to the obtaining of the promiſed Bleſſing of Eternal Life and Glory, then even according to that Anſwer, the Covenant-promiſe of Eternal Life and Glory, is ſtill conditional; and Faith continued and perſevered in to the end, (which is that ſincere Obedience to the Lord's Command of believing) is the Condition of it: For the Definition and Eſſential Nature of a Goſpel-condition agrees to Faith under that Conſideration. (2.) We reply, That the ſincere Obedience, which conſiſts in the formal Elicit Act, or Acts of believing, is not all the ſincere Obedience which is required as aforeſaid, And we thus prove it, If it be falſe that no ſincere Obedience is required as aforeſaid, but the Act of Faith, then it is true that ſome Obedience is required as aforeſaid, beſides the Act of Faith. This propoſition is ſelf-evident, becauſe no obedience but the Act of Faith, and ſome obedience beſides the Act of Faith, are manifeſt contradictories; and two contradictories cannot poſſibly be both true, nor both falſe; but one of them muſt always be true, and the other falſe; and it cannot poſſibly be otherwiſe. This being clear and undeniable, we proceed to the next propoſition and ſubſume. But it is falſe, That no ſincere obedience is required as aforeſaid, but the Act of Faith. For if no ſincere Obedience but the Act of Faith, be required as aforeſaid, that is, be required as indiſpenſably neceſſary to obtain the promiſed bleſſing of Eternal Life and Glory; then it follows by neceſſary conſequence that a Chriſtian (our Authour may inſtance in and apply it to himſelf or any other as he pleaſeth,) We ſay it neceſſarily follows that a Chriſtian (if he doth but keep Faith, and now and then put it forth into Act, in obedience to the ſingle Command of believing) is ſafe and runs no hazard of looſing Eternal Life and Glory, although he live in the habitual conſtant omiſſion of all other Duties, and in the habitual conſtant commiſſion of all other ſins, except the ſin of formal unbelief, that is, he is ſafe and runs no hazard of looſing Eternal Life and Glory, though he never love nor fear God and Chriſt, nor exerciſe any other Grace, or perform any other Duty; though he never love his Neighbours, nor deal juſtly and honeſtly by them; yea upon this ſuppoſed Principle he is ſafe, and runs no hazard of his Salvation, though he habitually and conſtantly do the quite contrary, and live in all other the moſt abominable ſins againſt God and Man, except the ſin of formal unbelief. For though theſe be ſins, great, abominable ſins of Omiſſion and Commiſſion againſt the Law of God; yet to him who is ſuppoſed to be a ſincere Believer, and to keep his Faith under all theſe ſins of Omiſſion p. 61and Commiſſion, the ſaid Duties are not commanded, nor the ſins forbidden under the penalty of looſing his Salvation; or if the Law ſtrictly conſidered as a Covenant of Works command thoſe Duties, and forbid thoſe ſins under that penalty: Yet from him being a Believer, the Goſpel takes off the penalty, as faſt as the Law lays it on; or rather (according to the Principle we are now ſpeaking of) the Goſpel binds the Laws hands, ſo that though it would, yet it cannot lay its penalty upon the man (he being a Believer) although he never ſo much deſerves it by the foreſaid abominations againſt God and Man: And conſequently he may omit all Duties (except the Duty of believing,) and commit all ſins imaginable (except the ſin of formal unbelief,) and yet remain ſafe, and run no hazard of looſing the promiſed bleſſing of Eternal Life and Glory.

Far be it from us to charge our Authour or any of his way, with ſuch abominable practices; We abhor to charge any Man with holding the abſurd conſequences of his opinion, which he doth not own. We deſign no ſuch thing, nor indeed any reflection at all by this Argument; No, but our real and whole deſign is to ſhew the natural neceſſary conſequence (and danger) of holding the opinion that no ſincere Obedience, but Faith, is required of Chriſtians by the Covenant and Law of Chriſt as indiſpenſably neceſſary to the obtaining of Eternal Life and Glory, and thereby to evince that (as was ſaid;) It is falſe that no ſincere Obedience, but the Act of believing is required as indiſpenſably neceſſary to obtain Eternal Life and Glory. And this, we think, we have effectually done; for if no ſincere Obedience, but the Act of believing, be required of Chriſtians by the Law of Chriſt, as indiſpenſably neceſſary to obtain Eternal Life and Glory; then it is ſelf-evident that they are ſafe, and may obtain Eternal Life and Glory, if they have the Act of Faith, and the Obedience which by it they yield to the Command of believing: Though they want all other ſincere Obedience, and that is, though they live in the Love and Practice of all manner of ſins, except the ſin of Unbelief.

Obj. 1. If our Authour object, (1.) That though ſincere Obedience diſtinct from Faith be not required of Chriſtians as indiſpenſably neceſſary to obtain Eternal Life and Glory, yet it is required as neceſſary to ſignifie and evidence to a Chriſtian the ſincerity of his Faith, which he cannot be ſure of, unleſs it be evidenced to him by ſincere Obedience diſtinct from it ſelf.

Anſw. We anſwer, (1.) We ſuppoſe he knows well enough that there are ſome who hold the quite contrary, to wit, that it is Faith only which is indiſpenſably neceſſary to evidence the ſincerity of a mans Obedience, and not ſincere Obedience to evidence the ſincerity of his Faith. (2.) Be it ſo, that ſincere Obedience is indiſpenſably neceſſary to aſſure a Chriſtian of the ſincerity of his Faith, yet if it be not likewiſe indiſpenſably neceſſary to his obtaining Eternal Life and Glory, he may be really ſafe and in no danger of looſing Eternal Life and Glory, if he have a ſincere Faith, which is the only thing indiſpenſably neceſſary, though he want all ſincere Obedience (diſtinct from Faith,) which is pretended not to be indiſpenſably neceſſary to the obtaining of Eternal Life and Glory. It is true the man cannot know that he is ſafe, he cannot be ſure and full of Spiritual Comfort, without the evidence of his Faith, that is, without ſincere Obedience: But for all that, if he really have Faith, he is ſafe with reſpect to another World, though he want ſincere Obedience as the evidence of his ſafety by Faith, and that is, though he live in the Love and Practice of all manner of ſins, both of Omiſſion and Commiſſion, except the ſin of formal Unbelief; which we think is a very great abſurdity following upon the foreſaid Opinion.

Obj. 2. If our Authour object, (2.) That here we ſuppoſe an impoſſibility, to wit, That a ſincere Faith may be without any other ſincere Obedience, whereas though ſincere Obedience be not required as indiſpenſably neceſſary to obtain Eternal Life and Glory, yet there always is and will be ſincere Obedience where there is a ſincere Faith, and can never be ſeparated from it.

We Anſwer, (1.) That we do not argue from an impoſſibility as ſuch, but wholly abſtracting from its being poſſible or impoſſible for a ſincere Faith to be without p. 62ſincere Obedience to the Lord in other things required of Chriſtians, we prove it to be falſe that no ſincere Obedience, but the Act of Faith is under the Goſpel-Covenant required of Chriſtians, as indiſpenſably neceſſary to obtain the promiſed bleſſing of Eternal Life and Glory; becauſe if that were not falſe, then this would be neceſſarily true, that though a Chriſtian ſhould live in the Love and Practice of all other abominations, yet if (per poſſibile vel impoſſibile) he retain but the Act of Faith, he is ſafe and ſecure with reſpect to his Eternal Salvation, and runs no hazard of looſing Eternal Life and Glory. It is only this conſequence which we are concerned to make good, and that we have done. But though the conſequence and inference be good, yet the conſequent or thing inferred, we juſtly account to be a very great abſurdity, and from that abſurdity we prove the falſehood of the antecedent and principle from whence it follows by neceſſary conſequence, that is, the falſehood of the Principle, which ſaith that no ſincere Obedience but the act of Faith is indiſpenſably neceſſary to Salvation.

(2.) We Anſwer, that though we ſuppoſe and grant it impoſſible for a ſincere Faith to be without ſincere Obedience, yet we may very well ſay, that it is a great falſehood that no other Obedience but that of the formal elicit Act of Faith, is required of Chriſtians as indiſpenſably neceſſary to Salvation, and may prove it by this Argument. Suppoſe per impoſſibile that a Chriſtian have a ſincere Faith ſeparated from ſincere Obedience, if nothing but a ſincere Act of Faith be required of him as indiſpenſably neceſſary to Salvation, he is ſafe and runs no hazard of looſing Eternal Salvation, though he lead a wicked life as aforeſaid. But this is falſe and abſurd, therefore that principle from whence this follows is falſe and abſurd alſo, that is, it is falſe and abſurd that nothing but an Act of Faith is required as indiſpenſably neceſſary to Salvation. And not only Logick allows us to argue thus ſometimes from a ſuppoſed impoſſibility, John 8.55.John 8:55but even our bleſſed Saviour who is truth it ſelf hath done it before us. If I ſhould ſay, (quoth our Saviour) I know not the Father, I ſhould be a lyer like unto you; but I know him, &c. In like manner S. Paul argues ab impoſſibili, ſaying, Though we or an angel from heaven, Gal. 1.8.Gal 1:8preach another Goſpel to you, than that which we have preached unto you, let him be accurſed.

(3.) We Anſwer, That when it is ſaid, that ſincere Faith cannot be without ſincere Obedience, the meaning is, that ſincere Faith is of an Obediential Nature, and is of it ſelf apt to put us upon the ſeveral Acts of ſincere Obedience, and will certainly do it, if it be rightly uſed, and put forth into ſtrong vigorous Acts, if the Spirit of the Lord concur with it, if it be not hindred by the fleſh, and by the prevalency of tentations: But the meaning is not that ſincere Faith, always actually and infallibly produceth the imperat acts of ſincere Obedience, as neceſſarily as the Sun produces light, and as the Fire produceth Heat. For the Principle of ſincere Faith doth not ſo neceſſarily produce its own formal elicit Acts, much leſs doth it ſo neceſſarily produce the Acts of other gracious Principles and Habits, whoſe Acts are not the formal elicit, but the imperat Acts of Faith. And it is but too well known, by ſad experience, that the Principle of ſincere Faith, (or even the languid, weak Act of that Principle,) doth not neceſſarily, and infallibly alwayes produce all thoſe Acts of ſincere Obedience to the Lord, which are neceſſary towards the obtaining of Eternal Life and Glory. For had not David and Solomon a Principle of ſincere Faith, (and who can ſay and prove that they had not then ſome weak, languid Acts of Faith?) And yet that Faith in them, for ſome conſiderable time, was ſeparated from that ſincere Repentance and Obedience, which is required as indiſpenſably neceſſary to the obtaining poſſeſſion of Eternal Life and Glory. This is too evident to be denyed. And ſurely what hath been, is poſſible to be, though we heartily wiſh that it may never actually be any more; and that none of God's People may ever fall ſo foully, nor lye ſo long in Sin, as David and Solomon did. But we think our Authour (or any for him) will find it a hard Task to prove, that ſincere Faith (both as to the Habit, and ſome weak Act) p. 63cannot be, for ſome time, actually ſeparated from ſuch imperat Acts of Repentance and ſincere Obedience as are indiſpenſably neceſſary to the obtaining poſſeſſion of Eternal Life and Glory in Heaven; and further he may find it a Task no leſs hard to determine preciſely how long time they may be actually ſeparated, but not one Minute longer. If he think, that he can do either, or both of theſe, we do intrent him to do it, for in truth it will be a kindneſs to us, who do really find the difficulty ſo great, that we are not able to maſter it without help.

(4.) We Anſwer, That though it were well proved that ſincere Faith can in no caſe be ſeparated for one Minute from the imperate Acts of that ſincere Repentance and Obedience which is indiſpenſably neceſſary to the obtaining poſſeſſion of Eternal Life and Glory in Heaven; yet it doth by no means follow that Faith onelyonly, and not ſincere Obedience diſtinct from Faith, is required of us, as indiſpenſably neceſſary to the obtaining poſſeſſion of Eternal Life and Glory in Heaven; for Faith and Obedience may both be required, and we have already proved by plain Scripture that they are both required as indiſpenſably neceſſary to the obtaining of Eternal Life and Glory, and without our having both as the Lord hath required, we cannot be out of danger of coming ſhort of Eternal Life and Glory. The clear evidence of this Truth, hath made our ableſt, and moſt Judicious Divines acknowledge that upon ſuppoſition, that the Saints fallen into groſs ſins againſt Knowledge and Conſcience, like thoſe of David and Solomon, ſhould dye in them before they had, through Grace, returned unto their Obedience to the Lord, renewed both their Faith, and their Repentance, and got both the Guilt and Filth of thoſe Sins waſhed and purged away by the moſt pretious Blood, and holy Spirit of Chriſt, they would be damned, and loſt for ever. This Mr. Rutherford in his Examen Arminianiſmi, p. 620. acknowledges to be a Truth in theſe Words, [Niſi renati (in atrecia peccata lapſi) reſipiſcerent, in aeternum ipſis pereundum eſſet, juxta comminationes Evangelicas.] Ʋnleſs the Regenerate (after they have fallen into atrocious ſins) did repent, they muſt periſh everlaſtingly, according to the threatnings of the Goſpel. Of this Perſwaſion were our excellent Divines in the Synod of Dort, ſo was Mr. Perkins, Biſhop Abbot, Downham, Mr. Burgeſs, Pareus, Turretin, &c. as ſhall be ſhewed hereafter by the expreſs Words of moſt of them. This ſame Truth hath alſo been acknowledged and maintained by the French Divines, who Anſwered that peſtilent Book of the Janſenians, called the Renverſement (and corruption) of the Morals of Jeſus Chriſt by the Errors of the Calviniſts in the point of Juſtification. Jurieu and others in anſwer to that moſt virulent Book, go upon our Principle aforeſaid, and thereby vindicate the Reformed Churches from the blaſphemous Reproaches which the Janſenians caſt upon us all, upon pretence that we all hold the abominable Opinion aforeſaid, that we are ſafe as to our Eternal ſtate, if we have but a true Faith, though we live in the love and practice of all manner of Villanies, except Unbelief.

(5.) One great Reaſon, (we do not ſay the onelyonly, but one great Reaſon) on our part, why a ſincere Faith is of its own Nature obediential, that is, it inclines to obedience, and is of it ſelf naturally apt to produce in us ſincere Obedience, and will not fail to do it, if it be rightly uſed, and be not hindred; It is this; a ſincere Faith firmly aſſents to the Truth of the foreſaid Commands, Promiſes, and Threatnings of the Goſpel, whereby we have proved that ſincere Obedience is by the Lord made indiſpenſably neceſſary unto, and the condition of obtaining Eternal Salvation; and from the infallible Truth of God's Word it aſſures us that there is no obtaining of Eternal Salvation, unleſs we be ſincerely obedient unto the Lord; that if through Grace we be ſincerely obedient we ſhall be ſaved; but if not, we ſhall be damned. Now this Faith acting upon the ſeveral parts of God's Word, according to their reſpective Natures, is of great force and efficacy to determine us unto the practice of ſincere Obedience; (1.) the Faith of God's Word commanding ſincere Obedience, as indiſpenſably neceſſary to Salvation, makes our Conſciences how down to God's Authority in the Command, and makes us endeavour to yeild Obedience to it. (2.) The Faith of p. 64God's Word of threatning againſt the diſobedient Rebel, works upon our Fears, 2 Cor. 5.10, 11. Heb. 4.1.2 Cor 5:102 Cor 5:11Heb 4:1and Fear reſtrains us from diſobedience, leſt thereby we ſhould bring upon our ſelves the everlaſting puniſhment threatned. (3.) The Faith of God's Word of Promiſe to obedient Believers, works upon our hope, and hope quickens us unto Obedience, as the neceſſary means to obtain the Eternal Reward promiſed; It makes us follow after Holineſs in expectation of Happineſs, 1 John 3.2, 3. It is eſſential to ſaving Faith to act thus differently on the ſeveral parts of the Word according to their reſpective Natures, making us tremble at the Threatnings, embrace the Promiſes, and by that means obey the Commands of God. As our Confeſſion of Faith intimates in Chap. 14. Art. 2. Now our Faith its being thus naturally fitted to make us ſincerely obedient unto the Lord in all his Commands and Inſtitutions, ariſeth partly from hence, that the indiſpenſable neceſſity of ſincere Obedience, in order to the obtaining of Eternal Salvation, is one of the objects of a ſound Faith, which it firmly aſſents to, and is ſtrongly perſwaded of: For this firm aſſent, and ſtrong perſwaſion, that ſincere Obedience is ſo neceſſary to Salvation, will not let us reſt, but will be ſtill putting us on to yeild ſincere Obedience unto the Law of Chriſt, as that which muſt be done or we ſhall be undone for ever. But if a Man be once firmly perſwaded in his own Mind, that no ſincere Obedience, but onelyonly the Act of Faith in way of Obedience, is indiſpenſably neceſſary to Salvation; his Faith will not have ſo much Power over him to make him ſincerely obedient unto the Lord, in order to Salvation. Indeed it is much to be doubted whether that Man hath a ſincere Faith at all, who is under the Power of this erroneous Opinion, that no ſincere Obedience diſtinct from the Act of Faith, is indiſpenſably neceſſary to Salvation; for a ſincere, ſound Faith amongſt other of its Objects, it believes this for one, that as, firſt, Faith, ſo next ſincere Obedience is indiſpenſably neceſſary to Salvation.

Thus we have proved our Second Propoſition, to wit, It is falſe, that no ſincere Obedience (but the Act of Faith) is required as indiſpenſably neceſſary to the obtaining the promiſed Bleſſing of Eternal Life and Glory.

Now both the Premiſſes being certainly and evidently true, the Concluſion follows unavoidably, which is this, That it is true, that ſome Obedience (beſides the Act of Faith) is required as indiſpenſably neceſſary to the obtaining of the promiſed Bleſſing of Eternal Life and Glory. For who is ſo ſtark blind as not to ſee that if it be falſe that no Obedience, but Faith is indiſpenſably neceſſary to Salvation, (as we have proved it to be falſe;) then its contradictory is true, that ſome Obedience, beſides Faith, is indiſpenſably neceſſary to Salvation. We proceed then, and thus argue, If ſome Obedience, beſides Faith, be indiſpenſably neceſſary to Salvation, then that ſome Obedience, beſides Faith, muſt be either a moſt perfect, perſonal, ſinleſs Obedience, or an imperfect, perſonal, ſincere Obedience. There can be no other perſonal Obedience, but one of theſe two, thought indiſpenſably neceſſary to Salvation. But it is not, it cannot be a moſt perfect, perſonal, ſinleſs Obedience; for if ſuch an Obedience were required, as indiſpenſably neceſſary to Salvation; then no Man could be ſaved, becauſe no meer Man ever performed ſuch Obedience to the Law of God in this life, no Man ever lived ſo holily as never to ſin in Thought, Word or Deed, after his Converſion and …: And ſo if ſuch ſinleſs, perſonal Obedience were required of all as indiſpenſably …ſary to Salvation, no Fleſh could be ſaved, but all would be damned; notwithſtanding all that Chriſt hath done and ſuffered to purchaſe Salvation for his People. Chriſt's blood would have been ſo far ſhed in vain, that not one Soul would be ſaved by it, which were Blaſphemy to affirm; and therefore it cannot be that now under the Goſpel-Covenant, a moſt perfect, perſonal, ſinleſs Obedience is required of us, as indiſpenſably neceſſary to Salvation. Since therefore ſome perſonal Obedience, beſides Faith, is indiſpenſably neceſſary to Salvation, and it is not a moſt perfect, perſonal, ſinleſs Obedience, that is ſo neceſſary, we muſt of neceſſity conclude, that it is an imperfect, perſonal ſincere Obedience, which beſides Faith, is indiſpenſably neceſſary to Salvation. The other p. 65moſt perfect, perſonal, ſinleſs Obedience is not attainable in this Life by the ordinary aſſiſtance of God's Grace, but this perſonal, imperfect, yet ſincere Obedience, is attainable in this Life, by the ordinary helps of God's Spirit and Grace. For Christ's yoke is eaſie, and his burden is light, Mat. 11.30. And God's Commandments are not grievous, 1 John 5.3. The Spirit helpeth our infirmities, Rom. 8.26. Through the Spirit we mortifie the deeds of the body, Rom. 8.13. We purify our ſouls in obeying the truth through the Spirit, &c. 1 Pet. 1.22. In ſhort though without Chriſt we can do nothing, John 15.5. Yet through Chriſt ſtrengthening us we can do all things, Phil. 4.13. that is, we can do all things which Chriſt requires of us as indiſpenſably neceſſary to our obtaining the promiſed Bleſſing of Eternal Life and Salvation. If any ſhould object againſt this, and ſay, that a Man may be ſaved although he do not perform that Obedience which is indiſpenſably neceſſary to Salvation, becauſe though he fall into very great Sins, yet he may repent of them, and ſo be ſaved through Chriſt upon his repentance. We Anſwer, (1.) That it is contradictious Non-ſence to ſay a Man may be ſaved without that ſincere Obedience, which God hath made indiſpenſably neceſſary to his Salvation. (2.) We anſwer with Rutherford and others, as aforeſaid, that when a Regenerate Juſtified Man fulls into groſs Sins againſt Knowledge and Conſcience; he cannot be ſaved whilſt he continues in thoſe Sins without Repentance, for then he doth not walk after the Spirit, but rather after the Fleſh; then he is going aſtray from the way that leads to Life and Salvation, and is walking in the broad way that leads to deſtruction: And therefore if he do not turn back, and return again into the narrow way that leads to Life and Salvation, he will certainly be undone, he will periſh everlaſtingly; Rom. 8.13. If ye live after the fleſh, ye ſhall die. But when a juſtified Man, that had fallen, as is ſaid, riſes again by Repentance, he returns to his Obedience: And we deſire it may be obſerved and remembred, that when we ſay ſincere Obedience is indiſpenſably neceſſary to Salvation, we do not mean that it is required as abſolutely and indiſpenſably neceſſary to our Salvation, that our ſincere Obedience be never at all interrupted by any Acts of diſobedience, but that if it happen that our Obedience be at any time notably interrupted by Acts of wilful, preſumptuous Sin; it is indiſpenſably neceſſary to our Salvation, that we renew our Faith and Repentance, and return to our Obedience again, and that we dye in Faith and Obedience to the revealed Will of God. As for them who are called at the laſt Hour, who are firſt converted and juſtified a little before their Death; Actual Faith and Repentance is required of them in their own Perſons, and as much more ſincere Obedience as they have time and ſtrength to performe. As we ſee in the penitent Thief, he performed a great deal of Obedience in a little time, he not onelyonly believed in Chriſt with his Heart, but confeſſed him with his Mouth, pleaded for him, and vindicated him from the blaſphemous Aſperſions that were caſt upon him. He likewiſe took ſhame to himſelf, and gave Glory to God by confeſſing his own Sins; and withal he expreſſed his Love to his Fellow-Thief by rebuking and admoniſhing him. Laſtly, He truſted in, and prayed unto Chriſt, as a Lord and King, who had a Kingdome in another World, and who could help and ſave him after this Life, Luke 22.40, 41, 42. This that penitent Malefactor did at his Death, and truly this was a great deal for him to do at ſuch a time, and when Chriſt, his Lord and Saviour, was before his Face in ſo low and miſerable a Condition to the Eye of Senſe and Reaſon. The Obedience which that poor penitent Believer, yeilded to the Lord in ſuch Circumſtances, may well be eſteemed equivalent to all that ſincere Obedience which in the ſpace of many Years, others in better Circumſtances perform unto the Lord. Thus we have at large proſecuted and cleared this Argument for the indiſpenſable neceſſity of ſincere Obedience to the obtaining of Eternal Life and Salvation, and conſequently for the Conditionality of the Covenant-promiſe of Eternal Life and Salvation. And the Argument ſeems to us ſo clear and cogent, that we do not ſee any thing of weight that can be objected againſt it. If any ſhould ſay, that ſincere, Evangelical Obedience, is not only neceſſary to Salvation, as the condition to be performed on our parts; but upon other accounts alſo: We heartily acknowledge p. 66that it is ſo; It is neceſſary to expreſs our Love and Thankfulneſs to God and Chriſt for their wonderful Goodneſs and Grace, Mercy and Love to us: As alſo it is neceſſary in order to the pleaſing, and Glorifying our God, Creator, Redeemer, and Sanctifier; and that thereby we may profit and edifie our Neighbours: But this doth by no means hinder its being likewiſe indiſpenſably neceſſary to our own Salvation, nay all this is a part of that Obedience which is ſo neceſſary to our Salvation. If yet any ſhould further object, and ſay, that beſides Faith, ſincere Obedience may be indiſpenſably neceſſary to Salvation, and yet not be a Condition of obtaining Salvation. We anſwer, that we do not love to contend with any about the uſe of the word condition, if they will grant us the thing ſignified by the Word. Now by the Word condition in this matter of Obedience, we mean no more, but that ſincere Obedience is ſo neceſſary to Salvation, that God by his Promiſe hath ſuſpended our obtaining of Salvation, (conſummate Salvation in Heavenly Glory,) till we have performed ſincere Obedience unto him, aſſuring us that if through Grace we perform ſincere Obedience unto him, we ſhall certainly be ſaved, but if not, we ſhall not be ſaved. This is all we mean by ſincere Obedience its being the Condition of the Covenant-promiſe of Salvation. If our Brethren agree to this, they yeild us the thing that we contend for; and there remains no more difference as to this matter, but about the uſe of the word condition; and if they do not think fit to uſe that Word, we leave them to their Liberty, not to uſe it, as we deſire they would leave us to our Liberty to uſe it, as we have occaſion. For though the Word be not in Scripture, yet the thing ſignified by the Word, is manifeſtly there, as we have proved. It is alſo a Word of Antient uſage in the Chriſtian Church, even in the beſt Reformed Churches, before ever we were born; why then ſhould we forbear the uſe of the Word [condition,] or why ſhould any be offended at our uſing of it? Indeed we cannot forbear the uſing of it, for the Reaſon given us by ſome well-meaning Men, becauſe it is not a Scriptural-word: For if that Reaſon prove any thing it will prove too much, to wit, that we ſhould not uſe the Words, Trinity, Incarnation, Satisfaction, Merit of Chriſt, Sacrament, Infant-baptiſm, &c. and which is more, that we ſhould wholly give over Preaching the Goſpel, and hereafter only Read the Holy Scripture, without Expounding it, for we are ſure, that no Man doth, or can, Preach one Sermon without uſing ſome Word, or Words, that are not expreſly in the Scripture.

And as our ſincere Obedience may be, and really is a Condition of obtaining Eternal Salvation, though it be not expreſly called by that Name in Scripture; ſo may it be, and really it is a Condition, though it be performed by the help of God's Grace. We know this is the main Reaſon why our Brethren think that neither our Faith, nor Obedience, can be a Condition of the Covenant, becauſe they are wrought in us by the ſpecial, and effectual Grace of God; but we know alſo that this is a very weak Reaſon. For,

(1.) We do not ſay that that is the Condition of the Covenant which is the Work and Effect of Gods Grace alone. Such is effectual Calling on God's part, and the infuſion of the Seminal abiding principle of ſupernatural Spiritual Life. It is God only who calls us effectually, and who infuſes the ſaid Principle of Grace and Life into our Souls, and we are merely paſſive in the reception of it. We never ſaid nor thought that it is required of us by way of Duty or Condition that we ſhould effectually call our ſelves, and infuſe a ſupernatural Principle of Grace and Life into our ſelves. This indeed would be very abſurd; Therefore we hold that our being effectually called, and our having an abiding principle of Grace and Life given in unto us, is, quid prae-requiſitum, ſomething pre-required to our right performing the condition, but not the condition it ſelf; That which is required of us by way of Duty and Condition on which God promiſeth us the ſubſequent bleſſings of the Covenant, It is that we do not reſiſt his Spirit, and that by the grace of his Spirit we do actually believe and obey, and perſevere to the end. Now the Grace of God whereby we believe and obey, is ſo far from hindring our actual Faith, and Obedience from being the Condition, that on the contrary it conduceth very much to make them the p. 67Condition, the Gracious Evangelical Condition of the Covenant, and without it they could not be ſuch a Condition. As to what they ſay that ſpecial Grace neceſſarily cauſeth our Faith and Obedience, we anſwered before that ſpecial Grace doth not cauſe our actual Faith and Obedience with any ſuch kind of neceſſity as is inconſiſtent with, or deſtructive of the true liberty of our Souls in believing and obeying. Auguſtin the great aſſerter of the neceſſity and efficacy of Supernatural Grace againſt the Pelagians and Semipelagians, ſays in his 46 Epist. to Valentinus, Obedientiam noſtram (Deus) requirit, quae nulla poteſt eſſe ſine libero arbitrio. God requires our Obedience, which without the liberty of our minds can be no obedience. And our own Weſtminſter Confeſſion of Faith in chap, 19. atr. 7. ſays that the Spirit of Chriſt ſubdues and enables the will of man to do that freely, and chearfully, which the will of God revealed in the Law requireth to be done. Dr. Twiſſe alſo ſaith frequently that the effectual will and grace of God doth not deſtroy, but eſtabliſheth the freedom of our actions, particularly in his Anſwer to Hoard, his God's Love to Mankind. Book 2. page 103. He writes thus againſt Mr. Maſon, when once God hath planted in us a principle of new Life, of the Life of Grace, by the Spirit of Regeneration, See 127 page of his Deſence of the Synod of Dort, &c.though all the powers thereof do incline only to that which is good, like as the powers of natural corruption, incline only unto evil; yet the particular uſe and exerciſe of thoſe is always free: Like as the particular uſe and exerciſe of the powers of our Corruption is always free to the committing of this or that ſin according unto the emergent occaſions standing in congruity to every mans particular diſpoſition. And pag. 104. Should he (Mr. Maſon) have laid to our charge that we maintain that God neceſſitates the will to any good act, and to over-rule the will therein, we ſhould utterly deny it without diſtinction. It is true, he over-rules the will of the fleſh, but not the will of the ſpirit, the Regenerate part, but moves it agreeably to its nature, and to work not only voluntarily, but freely whatſoever it worketh. For albeit the Regenerate part is like a moral vertue (though as much tranſcendent to it, as a thing ſupernatural tranſcends a thing natural) inclining only to that which is good, yet is it always moved to this particular good rather than to another moſt freely: Like as a mans natural Corruption inclines a man only to evil; yet to this kind of evil, or to this particular evil, rather than to that, Man is moved moſt freely: So that if we maintain not that God works a Man to every good act, otherwiſe than freely; let the very conſcience of our Enemies judge, whether we can maintain that God neceſſitates the will either of Men or Devils unto ſin. And in the next page 105, he brings for confirmation of what he had ſaid, the 11th. Article of the Church in Ireland, where this poſition is firſt laid down, that God from all Eternity did by his Unchangeable Counſel ordain whatſoever in time ſhould come to paſs; and then it is forthwith added, That hereby no violence is offered to the Wills of the reaſonable Creatures, and neither the liberty nor the contingency of ſecond Cauſes is taken away, but eſtabliſhed rather.

Then again in page 108. This is clearly our Doctrine (to wit that when God never ſo effectually works any Creature to the producing of an act connatural to it, yet he works the Creature thereunto agreeably to its Nature, that is, if it be a neceſſary agent, moves it to work neceſſarily; if it be a contingent agent, moves it to work contingently, and if it be a free agent, moves it to work freely) and in effect it is the Doctrine of all them who ſay that God determines the Will, as the Dominicans; or that God neceſſitates the Will as Bradwardin. For they acknowledge hereby that God moves the Creatures to work freely, in ſuch ſort, That in the very act of working they might do otherwiſe, if they would. They confeſs this providence of God is a great myſtery, and not ſufficiently comprehenſible by humane reaſon. Cajetan profeſſeth thus much as before alledged, and Alvarez maintaineth it in a ſet diſputation. Thus far Twiſs, whereby we ſee that he held all the good we do, to be acts of free Obedience, notwithſtanding that we produce them by the aſſiſtance of Gods effectual Grace, yea, that they are ſo free that though ſecundum quid in ſome reſpect it is neceſſary for them to be produced; yet ſimpliciter & abſolutè, See page 116, 117, 118, 119, 120.ſimply and abſolutely it is poſſible for them not to be produced. p. 68And if our Actual Faith and Obedience be free acts of ours (notwithſtanding that they are alſo effects of God's Grace,) then they may be our Duties alſo: And indeed they are Duties ſo neceſſarily required of us, as that the obtaining of Juſtification and Glorification is ſuſpended by the promiſes till the performance of them as was proved before: And then it follows by neceſſary conſequence that they are Evangelical Conditions of the promiſes; becauſe they have the Eſſential Nature of an Evangelical Condition.

Here we take notice by the way that there are ſome who diſtinguiſh between the Covenant of Grace, and the adminiſtration of it, and they ſay themſelves, and would make all others ſay with them, that the Covenant it ſelf is abſolute to the Elect, but that the adminiſtration of it, is conditional in the preaching of the Goſpel. **A brief Account of the State of the differences now depending and agitated about Juſtification, page 4.Now we muſt declare that we cannot ſay without diſtinction (as ſome would have us to do) that the Covenant of Grace is abſolute to the Elect. We have already ſaid and proved that the Covenant of Grace made with the Church through Chriſt, is a complex of many promiſes, whereof ſome are indeed abſolute (yet not ſo abſolute neither as to exclude all uſe of means,) ſuch are the promiſes of the firſt Grace, of ſaving Faith and Repentance, &c. but others of them are conditional even to the Elect, ſuch are the promiſes of the ſubſequent bleſſings of the Covenant, as of Justification, pardon of ſin, and Eternal Life: We do not find that thoſe ſubſequent bleſſings of the Covenant are ever promiſed to any of Adams Poſterity, but upon ſome Condition expreſſed or implyed; and moſt frequently the Conditions are expreſſed with a plain Declaration that as many as perform the conditions, ſhall have the promiſed Bleſſings, but they who never perform the conditions, ſhall never have the promiſed bleſſings. This ſhows plainly that the Covenant it ſelf is conditional in reſpect of the ſaid ſubſequent bleſſings, becauſe it promiſeth them conditionally and not otherwiſe: And that which we ſee, is granted to us, that the adminiſtration of the Covenant of Grace is conditional, becauſe it is preached to all, (Elect and non-Elect) Conditionally; Affords us an irrefragable Argument to prove that it hath Conditions, and is conditional. For if the Covenant had no Condition at all with reſpect to the Elect, how could we adminiſter and preach it conditionally with reſpect to them? If the Covenant which we adminiſter and preach to the Elect were abſolute to them, ſo as to have no Condition; and if yet notwithſtanding that, we ſhould preach and adminiſter the Covenant to them conditionally; our Adminiſtration and Preaching would not agree with the Nature of the object and thing which we Adminiſter and Preach, and ſo it would be fallacious and deceitful. The Covenant hath no Condition but is abſolute to the Elect, and yet muſt we tell them from the Lord that they muſt performe the condition of the Covenant-promiſe by believing and repenting, and then they ſhall have the promiſed benefit of Juſtification and Pardon of ſin, but not otherwiſe? Would not this be to diſhonour God and abuſe his People both at once? To diſhonour God by taking his Name in vain, and preaching falſehood in his Name, and to abuſe his People by making them believe that the Covenant hath a Condition, and that they muſt performe it; otherwiſe they cannot be juſtified and ſaved, when at the ſame time we do not believe this our ſelves which we tell the People, but are perſwaded in our own minds that the Covenant is wholly abſolute to the Elect, and hath no condition at all. Either then as was ſaid before, we muſt not Adminiſter and Preach any part of the Covenant conditionally to the Elect, or there is and muſt be a Condition in the Covenant; and if there be a Condition in the Covenant, then we have what we aim at, for we deſire no more to prove the Covenant of Grace to be conditional, and that it is not wholly abſolute to the Elect. The Truth is here ſo clearly on our ſide that we think our Brethren ſhould give Glory to God, and receive his Truth, without any farther wrangling oppoſition. As for the Authour with whom we have to do, though he ſeveral times expreſly denies Faith to be the condition of Juſtification, as page 8, 9, 25. Yet in page 24, where he affirms p. 69the Covenant to be abſolute, he grants that the offer of Chriſt, and of all his fulneſs hath a Condition annexed to it, that the Condition is acceptance of the Offer, and that acceptance is a native Condition. Here we have,

1. An offer of Chriſt, and of all his fulneſs, which muſt of neceſſity include Juſtification, for that is a part of Chriſt's fulneſs, Eph. 1.7. Col. 1.14. Rom. 5.19. 1 Cor. 1.30.

2. This offer of Chriſt is an abſolute offer, which yet hath the Condition of acceptance annexed to it. His meaning muſt be, that the offer of Chriſt, and his fulneſs, is ſo abſolute as to have no other Condition, but yet not ſo abſolute as not to have this one Condition of acceptance; for if this be not his meaning it is contradictious Non-ſenſe. For an offer that is abſolute, without any Condition at all, and an offer that hath a certain Condition, implies a manifeſt contradiction. And indeed his Words are that it is an abſolute offer that hath no Condition in it but one. Well then, it is granted that the Goſpeloffer of Chriſt, and of all his fulneſs hath one Condition, but ſo it is that that Goſpeloffer includes an offer of Juſtification, and therefore the Goſpel-offer of Juſtification hath a Condition; and ſince the offer of Juſtification can be nothing but the Promiſe of Juſtification, held forth to the Soul by the Miniſtry of the Word, it follows neceſſarily, that the Promiſe of Juſtification hath a Condition. And conſequently, that the Covenant of Grace is partly conditional, it is conditional as it doth promiſe Juſtification upon a Condition.

3. The Condition is Acceptance, that is, it is Faith, for we cannot imagine, what elſe but Faith, he can mean by Acceptance: For ſurely he doth not mean any meer natural Act of the Soul, but rather ſome gracious, ſupernatural Act, and what that ſhould be but Faith, we cannot deviſe. We muſt therefore take it for certain, that by Acceptance he means Faith, and our Faith in Chriſt is our acceptance of him and his fulneſs. So then Faith being our Acceptance of Chriſt, and of all his fulneſs, which includes our Juſtification, and our Acceptance (by his own Confeſſion) being the Condition of the Offer, it follows by neceſſary conſequence, that Faith is the Condition of the Offer, but the Offer is the Covenant-promiſe of Chriſt, and Juſtification through him, therefore the Covenant-promiſe of Chriſt and Juſtification is conditional, and an accepting, or receiving Faith is the Condition of it. Thus he contradicts himſelf by affirming what he had denied before, and doth immediately deny, again in the very next 25th. Page.

4. This Acceptance, or Faith, this accepting Faith is (he ſayes) the native Condition of the Offer of Chriſt, and of all his fulneſs, and ſo of Juſtification. What he means by native Condition needs an Explication, for it is capable of a double meaning:

(1.) It may ſignify that an accepting Faith hath a natural aptitude and fitneſs to be the Condition of the Offer, or Promiſe, of Chriſt and his fulneſs. Or,

(2.) That of its own Nature, it neceſſarily is the Condition, and could not poſſibly be otherwiſe; ſo that its being the Condition ariſeth wholly and neceſſarily from its own Nature, and not at all from the Will of God, conſtituting and ordaining it to that Office of being the Condition of the Offer or Promiſe. Now if he mean, that it is a native Condition in the firſt ſenſe, we agree with him, for we know and acknowledge, that Faith hath a natural aptitude and fitneſs to be the Condition of the Offer or Promiſe of Chriſt, becauſe Faith, in the very Nature of it, is an acceptance of Chriſt as he is offered in the Goſpel; and we conceive this might be a Reaſon wherefore God made choice of Faith to be the Condition of the Offer and Promiſe of Chriſt, and Juſtification through him.

But if our Authour moan, that Faith is the native Condition of the Offer or Promiſe, in the ſecond ſouſe, we muſt diſſent from him. For though the natural aptitude, and fitneſs of Faith, might be a Reaſon why God ordained it to be the Condition of the Promiſe, yet it was not a neceſſitating Reaſon, which ſo obliged God to make it the Condition of the Promiſe, that he could not poſſibly do otherwiſe. This we thus demonſtrate,

p. 701. Whatſoever dependeth upon the Free-will, and Soveraign Pleaſure of Almighty God, he might have done, or not have done, he might have done this way, or another way, if it had pleaſed him. This Propoſition is ſelf-evident, for it is of the very Eſſence of Free-will in God, the Firſt and Freeſt Agent, that in all external temporal things, which fall under his Free-will, he might have done them, or not have done them, he might have done them thus as he doth them, or he might have done them otherwiſe than he hath done, if he had pleaſed. But antecedently to his free Purpoſe and Decree, the whole ordering of the Covenant of Grace, and of its terms, and receptive Condition, depended upon God's Free-will, and Soveraign Pleaſure. Hence the Goſpel is called the Myſtery of God's Will, and the Revelation of the Goſpel unto us, is ſaid to be the making known unto us the Myſtery of his Will, according to his Good Pleaſure which he hath purpoſed in himſelf, Eph. 1.9. Now if the whole Myſtery of the Covenant of Grace depended on God's Free-will, then the ordaining of this, or that, to be the receptive Condition of the Covenant, depended on his Will alſo, and ſo antecedently to the free Purpoſe of his Will, there was no natural neceſſity that Faith alone, and no other thing, ſhould be the receptive Condition of the Covenant.

2. It is not yet paſt Diſpute amongſt Divines, Whether antecedently to God's free Purpoſe, and Decree to ſave us, by the Satisfaction and Merits of Chriſt alone, he might not have freely purpoſed and decreed to have pardoned and ſaved us ſome other way. Amongſt our Reformed Divines, Calvin, Twiſs, and Rutherford, and others, were of this Opinion, yea even Dr. Owen himſelf was once of this Opinion, (though afterwards he changed his mind in that, as he did in other things,) witneſs what he wrote in his Book called, The Death of Death in the Death of Chriſt: Or, A Treatiſe of Redemption, &c. Book II. Chap. II. Page 57. The Foundation of this whole Aſſertion ſeems to me to be falſe and erroneous, viz, that God could not have Mercy on Mankind, unleſs ſatisfaction were made by his Son: It is true indeed, ſuppoſing the Decree, Purpoſe, and Conſtitution of God, that ſo it ſhould be, that ſo he would manifeſt his Glory by the way of vindicative Juſtice, it was impoſſible that it ſhould otherwiſe be, for with the Lord, there is neither change, nor ſhadow of turning, Lam. 1.18. 1 Sam. 15.29. But to aſſert poſitively, that abſolutely and antecedently to his Conſtitution, he could not have done it, is to me an unwritten Tradition, the Scripture affirming no ſuch thing, neither can it be gathered from thence in any good conſequence, if any one ſhall deny this, we will try what the Lord will enable us to ſay unto it, and in the mean time reſt contented in that of Auguſtin, though other ways of ſaving us were not wanting to his Infinite Wiſdome, yet certainly the way which he did proceed in, was the moſt convenient, becauſe we find he proceeded therein. Thus Dr. Owen in that Book; and though he unſaid this again, and embraced that Opinion, which he then called an unwritten Tradition; yet there are other Learned Divines of that ſame Opinion at this Day. Miſtake us not, for we do not ſay, that we are of it, but that ſome are, and that the matter is not yet paſt diſpute. And the Conſequence which we infer is undeniable, that if God antecedently to his Conſtitution and Degree could have pardoned and ſaved us ſome other way, without the Satisfaction and Merits of Chriſt, then ſurely he could have offered and promiſed us Pardon and Salwation, without the Condition of Faith in Chriſt, and upon what other Condition he pleafed.

3. Though we grant, that upon ſuppoſition, that God would pardon our Sins, and ſave our Souls, it did not conſiſt with the Glory of his Juſtice, and Honour of his Law, and Government to do it, without Satisfaction for the Offence we had given, and the Diſhonour we had done him by our Sins; and therefore it was neceſſary not onelyonly from the free purpoſe of God's Will, but alſo from the nature of his vindictive governing Juſtice, that Chriſt, by ſuffering in our ſtead, ſhould ſatisfie his Juſtice for our Sins, yet doth it not follow at all, by any natural neceſſity ariſing immediately from the eſſential nature of Faith without any appointment and conſtitution of God's Will, that Faith, becauſe it is of a receptive nature, and nothing elſe, ſhall be the Condition upon the performance whereof, Chriſt with his Satisfaction and Merits ſhall be p. 71not only offered, but given unto us. For as Dr. Owen ſaith very well, in his little Book of the Trinity and Satisfaction of Chriſt, pag. 208. The ſatisfaction made for Sin, being not made by the Sinner himſelf, there muſt of neceſſity be a Rule, Order, and Law-conſtitution, how the Sinner may come to be intereſted in it, and made Partaker of it; for the conſequent of the freedome of one by the ſuffering of another, is not matural, or neceſſary, but muſt proceed, and ariſe from a Law-conſtitution, Compact, and Agreement. Now the way conſtituted and appointed, is that of Faith, or believing, as explained in the Scripture. Thus Dr. Owen. To which we add, that the Scripture explains it thus, Gal. 5.6. That in Chriſt Jeſus neither Circumciſion, nor uncircumciſion availeth any thing, but Faith which worketh by Love. From this Paſſage of Dr. Owen, and the Argument contained in it, it is moſt evident that it doth not ariſe immediately and neceſſarily from the receptive nature of Faith, that it is the Condition of the Offer and Promiſe, but from the Will of God, conſtituting and appointing it to be the Condition. Faith's receptive apprehenſive nature is but a remote Reaſon of its Conditionality, and doth but make it fit to be the Condition, if God pleaſe to make it ſo: And it is God's Will and Law-conſtitution onelyonly, which is the neareſt and formal Reaſon of its Conditionality, and which doth immediately and formally make it to be the Condition of the Covenant, Joh. 6.40. This is no new notion of ours, we find it long agoe before many of us were born, Walaeus, Doctor and Profeſſor of Divinity in Leyden, in his Enchiridion Religionis Reformatae, pag. 112. ſaid that Fides nos Juſtificat, ſed relativè conſiderata, quia haec eſt Voluntas Dei: ut qui credit in Chriſtum, ejus meriti fiat Particeps: Faith Juſtifies us, but relatively conſidered, becauſe this is the Will of God, that he who believes in Chriſt ſhall be made Partaker of his Merit. And not onelyonly Mr. Baxter, but Cartwright alſo, pag. 179. of his Book againſt Baxter, agrees with him in acknowledging this Truth; his Words are theſe, [The Reaſon why Chriſts Righteouſneſs cannot Juſtifie, except it be apprehended by Faith, is this, That God doth require Faith of us; Faith, I ſay, apprehending Chriſt, and his Righteouſneſs, (believe in the Lord Jeſus Chriſt) that ſo we may be Juſtified. Gods Will is properly the cauſe, yet there is a congruity in the thing it ſelf, an aptitude (you grant) in the nature of Faith: It is of an apprehenſive nature, and its apprehending Chriſts Righteouſneſs (the Will of God ſtill preſuppoſed) doth make this Righteouſneſs ours, even as a Gift becomes ours by our receiving of it.

Theſe Worthy Divines, we ſee, were of our Opinion, That it is not the nature of Faith it ſelf, nor its relation unto Chriſt, which is eſſential to it, that doth formally make it to be the Inſtrumental Means, or Condition of our Juſtification, but it is the Will of God ordaining it to that Office. It is true, they held, and we with them hold, that there is a congruity and fitneſs in Faith to be the receptive, and applicative Condition of the Promiſe, and of Chriſt and his Righteouſneſs therein, becauſe it is of a receptive applicative nature, yet that doth not formally make it the Condition: For notwithſtanding its fitneſs to be the Condition, yet it would never have actually and formally been the Condition of Juſtification, nor would it ever have availed us to Juſtification, if God by an Act of his Free-will, had not made it the Condition of Juſtification. Is not Juſtification a great Bleſſing and Benefit, which is in the power, and at the diſpoſal of God and Chriſt; and may not God do what he will with his own; may not he give his Bleſſing and Benefit upon what Terms and Conditions he and his Son ſhall think fit to agree upon? This ſurely is ſo evident, that no reaſonable Man can have reaſon to deny it. And then the conſequence is as evident, that it is not any thing intrinſecal to Faith, and ſo not its relation to Chriſt, which is intrinſecal to it, that can nextly and formally make it the Inſtrumental Means, or Condition of Juſtification, but it is, and muſt be the Will of God, and his Son Chriſt Jeſus, agreeing that Faith ſhall be, and ordaining Faith to be the Inſtrumental Means, Terms, and Condition of our Juſtification.

For theſe Reaſons we diſſent, and all Men that love the Truth ſhould diſſent from our Authour, if by ſaying that an accepting Faith is the native Condition of the Offer of Chriſt, and of all his fulneſs, he mean, That Faith of its own nature neceſſarily, is the p. 72condition of the promiſe, and could not poſſibly … otherwiſe, ſo that … being the condition doth neceſſarily and wholly ariſe from its own intrinſecal nature, and not at all from the Will of God and Chriſt conſtituting and ordaining it do that Office of being the Condition of the promiſe. We dare not uſcribe ſo much Vertue and Efficacy to the intrinſecal Nature of Faith in the matter of our Juſtification. But if by ſaying, That an accepting Faith is the Native condition of the offer of Chriſt and his fulneſs, our Authour means no more but this, That Faith being of a receptive Nature, it hath a natural aptitude and fitneſs to be made the condition of the promiſe of Juſtification; and that that was a reaſon why it pleaſed God and Chriſt to make and conſtitute Faith to be the receptive condition of Juſtification, we ſhall not oppoſe; but join with him in this ſenſe of his words. But though we grant him for the reaſon aforeſaid, that Faith is the one native receptive condition of Juſtification; yet we can never grant that Faith taken in his ſenſe for the one ſingle Grace, (or it may be) for one ſingle Act of the one ſingle Grace of Faith, is the only condition of Juſtification, and much leſs that it is the only condition of Glorification: For as Faith is the one, yea and only receptive condition, ſo true Repentance it the diſpoſitive condition of Juſtification, or of the Perſon to be juſtified in order to his Juſtification. And moreover Repontance is as native a condition in its kind as Faith in its kind; it is us native a diſpoſitive condition, as Faith is a native receptive condition. For ſincere Repentance being a Godly ſorrow for having diſpleaſed and diſhonoured God, and a firm reſolution through Grace to do ſo no more, it doth from the very nature of the thing diſpoſe and prepare the Soul for pardon, and then God hath likewiſe for that reaſon Willed, Ordained and Conſtituted Repentance to be the diſpoſitive Condition of pardon of Sin and Juſtification. As we proved before by plain teſtimonies of God's Holy Word. And though Faith and Repentance be equally neceſſary from the Will, Ordination, and Conſtitution of God and Chriſt; yet of the two, Repentance ſeems to be the moſt neceſſary with that kind of neceſſity which ariſeth preciſely from the nature of the thing: For it ſeems to be abſolutely impoſſible becauſe repugnant to the perfection of God's Holy Nature to Juſtifie, Pardon, and Love with a Love of Complacency, a Rebellious Sinner, whilſt he is impenitent and continues his full Reſolution to go on in his Rebellion, and Enmity againſt Heaven. The ſenſe of this Truth ſeems to have been much upon the very Reverend and Learned Mr. Clarkson's Spirit, and therefore it made him ſay in his Diſcourſe of free Grace, page 129, 130, 131. If the terms or conditions be ſuch, as it is not poſſible in the nature of the thing, that the mercy offered ſhould be effected without them; then the offers of ſaving mercies are as free and gracious as can be, as there is any poſſibility they ſhould be; and no more can be deſired. Then he takes Repentance for his inſtance; we do not ſay that he altogether excludes the other terms; but that Repentance is that which he Jingles out to inſtance in, and which he much inſiſts upon as taken in its Latitude. And thus he goes on Let me clear this in one of thoſe terms, which is comprehenſive of all the reſt. It is required of thoſe who will partake of Saving Mercies, that they leave ſin, forſake their evil ways. Prov. 28.13. Iſa. 55.7. 2 Tim. 2.19.

This is the ſumm of all Conditions; and whatever is required in other terms, is included in this, or may be reſolved into it. Now it is not poſſible that ſaving Mercies ſhould otherwiſe be had, that they ſhould be received or enjoyed, but upon theſe terms; not only becauſe the Lord would have it ſo, but becauſe the Nature of the thing doth ſo require it, that it is not otherwiſe feaſible, for ſin is our impotency: Now can we poſſibly have ſtrength in the inner man, if we will not part with our weakneſs? Sin is our deformity, that which renders our Souls loathſome and ugly in the eye of God. Now can our Souls be made lovely, if we will not part with that which is our defilement and uglineſs? Can we be made clean, if we will not part with our leproſie? Sin is our enmity againſt God, therein it conſiſts; now can we poſſibly be reconciled, if we will not lay aſide our enmity? —Sin is the wound, the mortal Diſeaſe of the Soul, and can you be healed, if you will not p. 73part with your Diſeaſe? Sin is your Miſery; and can you be happy, if not part with your miſery? Happyneſs conſiſts in the enjoyment of God; but adhering to ſin, and the enjoyment of a Holy God are utterly inconſiſtent: And can you be happy without happyneſs, or by retaining that which is inconſiſtent with it? So that you ſee there is an utter impoſſibility that Salvation ſhould be had but upon theſe terms: There is an inconſiſtency, a plain contradiction, in any other ſuppoſition. It is an impoſſibility not only to us, but to the Almighty; and therefore the terms are as free and gracious, as poſſibly could be; Ommpotent Grace it ſelf could not make them more gracious; thus Mr. Clarkſon. Now let any Body of common underſtanding and honeſty read and conſider this paſſage, and they will plainly ſee that he ſpeaks here of Repentance, and of Repentance not only as it denotes a Holy fruitful Life, and is the condition of conſummate Salvation and Glorification; but alſo as it denotes the Souls firſt turning from ſin and returning to God, and is the diſpoſing, preparing Condition of our firſt obtaining the Pardon of our Sins, and Juſtification and Reconciliation of our Perſons. And in both reſpects he holds Repentance to be a Condition indiſpenſably neceſſary not only from the free Conſtitution and Ordination of God, but alſo from the very nature of the thing, ſo that God himſelf cannot diſpenſe with it. Now if this Doctrine of Mr. Clarkson's be true and good, then let the World judge whether that Doctrine be not falſe and pernicious, which our Authour delivers in the 30 page of his Letter, That a real Change and Repentance is not antecedently neceſſary to Juſtification and Pardon of ſin. This indeed we affirm to be neceſſary, and he finds fault with us for it, and makes it to be a part of our New Scheme of Divinity, into which he foiſts ſincere Obedience, as if that alſo were a part of our new Scheme, That ſincere Obedience is antecedently neceſſary to Juſtification. But this is his calumny that we hold ſincere Obedience diſtinct from Faith and Repentance, to be antecedently neceſſary to Juſtification; all that know us and our Doctrine, know this to be falſe, and the contrary to be true, that in our Judgment ſincere Obedience is not neceſſary before, but after our Juſtification, and before our Gloriſication. As for a real Change, and Repentance we do indeed believe and preach that they are neceſſary, indiſpenſably neceſſary in order of Nature at leaſt before our Juſtification and pardon of ſin; for a real change is wrought in us by effectual calling, and that is certainly before Juſtification, Rom. 8.30. And Repentance is the diſpoſitive condition of Juſtification and the means to be uſed by us for obtaining the pardon of our ſins, which is an eſſential part of Juſtification. But ſo it is that the condition is in order of Nature before the thing conditionate, or the thing promiſed upon condition, as alſo the means is in execution before the end, therefore Repentance which is the Condition and Means is in order of Nature before Juſtification, which is the thing conditionate and the end. This we proved before both by Scripture and Reaſon; and ſo doth Mr. Clarkson prove it in the paſſage we have now quoted, by two pertinent Scriptures, Prov. 28.13. He that covereth his ſins ſhall not proſper, but whoſo confeſſeth and forſaketh them ſhall have mercy; and Iſa. 55.7. Let the wicked forſake his way, and the unrighteous man his thoughts, and let him return unto the Lord, and he will have mercy upon him, and unto our God, for he will abundantly pardon. Surely one would gueſs by this, that Mr. Clarkson in his time was one of the Maſters in our Iſrael, with whom our Authour finds fault, page 15, of his Letter, for ſaying to a Man who asks them, What he muſt do to be ſaved, that he muſt repent and mourn for his known ſins, and leave and loath them, and God will have mercy on him; And moſt certainly if ever there were any ſuch Maſters in our Iſrael, Mr. Clarkson was one of them, for according to his Principles he muſt in that caſe have given a Man that anſwer, for he ſtrongly aſſerts that God Almighty cannot have Mercy upon, and pardon a wicked Man, unleſs he repent, mourn for his known ſins, leave and loath them.

p. 74But it would ſeem our Authour is ſuch a Crafts-Maſter, that he can teach a wicked. Man how to obtain the Mercy of God in the pardon of his ſins before, and without repenting of, mourning for, leaving and loathing of them; for he blames us for telling a wicked Man who comes to us for advice what he muſt do to be ſaved, that he muſt repent, mourn for, and turn from his ſins, and God will have mercy on him, and pardon him; now if this be bad Advice, then it plainly follows, that if the ſame wicked Man go to our Authour, and if he can give him better advice, he muſt ſhew him a way to obtain God's mercy in pardoning his ſins and ſaving his Soul; before and without his repenting of, mourning for, and turning from his ſins. But how can our Authour effect this, how can he teach a wicked Man to be ſaved from Sin and Wrath without Repentance? Why he pretends this is eaſily done by giving the Man that ſame advice, which Paul and Silas in Acts 16.30, 31. gave unto the Goaler, when he asked them what he ſhould do to be ſaved? And they ſaid to him, Believe on the Lord Jeſus Chriſt, and thou ſhalt be ſaved and thy houſe. This he ſays is an old Anſwer, ſo old, that with many it ſeems to be out of date, page 14, and it is the right Anſwer. For ſays he, page 15, Why ſhould not the right Anſwer be given, believe on the Lord Jeſus Chriſt, and you ſhall be ſaved. By this it is evident that he ſets theſe two Anſwers in oppoſition the one to the other, as inconſiſtent, and makes, (Repent, and God will have mercy on you) to be the wrong Anſwer: And, (Believe in the Lord Jeſus Chriſt, and you ſhall be ſaved) to be the right Anſwer. And now is not he a wiſe Maſter in our Iſrael who talks thus! If he had only talkt thus to his ſilly Proſelytes in a private corner, though we had been credibly informed of it, we ſhould not have eaſily believed it, or if the evidence had been ſuch, as we could not chooſe but believe it, yet we ſhould not have wondred ſo much at the matter; but that he ſhould appear in print with ſuch ſtuff, that he ſhould appear on the Theatre of the World in the face of the Sun, and tell a knowing wiſe People that a wicked man who asks Miniſters what he muſt do to be ſaved, muſt not be taught to repent of his ſins, but to believe in Chriſt that he may be ſaved, (as if theſe two things were inconſiſtent, the one being right, and the other wrong), It cannot but move us to admiration of his ſtrange confidence, to an indignation at his groſs ignorance, or vile hypocriſie; and to a tender compaſſion towards thoſe poor Souls whoſe lot it is to be led into the Ditch by ſuch blind guides. But good Sir, how doth it appear that our anſwer is wrong and yours only is right? Why may not both be right, and why muſt not both be right, and both concur to make up one entire anſwer, and full advice to a wicked man who under Conviction comes and asks Miniſters, what he muſt do to be ſaved? If you had behaved your ſelf in this matter like a fair adverſary or an honeſt. Man, you had given in our anſwer fully without curtailing it; for you know in your conſcience that in ſuch a caſe our full Anſwer and Advice to a Man is, that he muſt do both, he muſt both believe in the Lord Jeſus Chriſt, and repent of, mourn for and turn from his Sins. The Conſcience of Truth extorted this Confeſſion from you in your appendix, page 41. as we obſerved before, That your hotteſt oppoſers would freely tell ſuch a man that the blood of Jeſus Chriſt cleanſeth from all ſin. Why did not you then (if you be an honeſt man) give in our full anſwer, and refute it, if you thought it was wrong? If you ſay that Paul did not give ſuch a full anſwer and advice to the Goaler, Acts 16.30, 31. but bid him believe only in the Lord Jeſus Chriſt, and thereupon promiſed him Salvation, without adviſing him to repent and turn from his ſins. We anſwer, It is true, Paul bid the Goaler believe in the Lord Jeſus Chriſt, but it is utterly falſe that he bid him only believe, there is no ſuch excluſive particle in the Text, and though the Sacred Hiſtorian Luke mention not expreſly that Paul bid the Goaler repent, yet it doth by no means follow that, becauſe Luke doth not ſay expreſly that Paul bid the Goaler repent, therefore he did not bid him, for it was never Lukes intention to ſet down in his Hiſtory every Word or Sentence which Paul at any time ſpoke to the People. Nay p. 75in the very next verſe, Acts 16.32. Luke ſays that Paul and Silas ſpake unto the Goaler the Word of the Lord, and to all that were in his houſe; but he doth not tell us particularly what that Word was: Nor doth our Authour know, nor can he with a good Conſcience ſay that it was not an Advice and Exhortation to repent, to mourn for his known ſins, and to leave and loath them, aſſuring him that thereupon God would have mercy on him, and pardon his ſins, and ſave his Soul for the Lord Jeſus Chriſt's ſake. If our Authour ſay that as he cannot be ſure of the negative that he did not, ſo we cannot be ſure of the affirmative that he did preach the neceſſity of Repentance to the Goaler. We anſwer that we can prove, and do thus prove the affirmative.

(1.) Becauſe it was a part of the Apoſtles Commiſſion to preach Repentance unto all People, as well as Faith in Chriſt; for which ſee Mark 16.15, 16. compared with Luke. 24.47, 48. But Paul was an Apoſtle, therefore he acted according to the Apoſtolical Commiſſion.

(2.) Becauſe Paul baptized or cauſed the Goaler to be baptized, and it was neceſſary that Repentance ſhould be preached to him, and profeſſed by him, before ſuch an one as he, were admitted to Baptiſme.

(3.) Becauſe Paul himſelf tells us (as his words are recorded by the Sacred Hiſtorian Luke) that it was his common Practice to preach Repentance, as well as Faith unto all thoſe whom he Converted, or intended and endeavoured to convert unto the Chriſtian Religion. Thus did he at Lystra, Acts 14.15. He exhorted the people to turn from their vanities unto the living God which made Heaven and Earth, &c.

Thus alſo at Athens, Acts 17.30, 31. He commanded them all from the Lord to repent, and perſwaded them ſo to do, by a moſt powerful Motive and Argument taken from God's being Rector and Judge of the World, and from his having appointed a day, in which he will judge the world in righteouſneſs by Jeſus Chriſt, and will then juſtifie or condemn, reward, or puniſh every man according to their works, and this he aſſured them of by an Argument taken from Chriſt's Reſurrection from the dead. Again in Acts 20.21. he tells us, That Repentance towards God and Faith towards our Lord Jeſus, were the ſum and ſubſtance of his Sermons; theſe were the two ſubjects that he …ordinarily preached upon both to Jews and Gentiles. And laſtly in Acts 26.20, 22, 23. we read that he declared openly to Ring Agrippa, that from the firſt time he was miraculouſly called to be an Apoſtle, his buſineſs had been to preach Repentance and Faith. From all which we conclude that we have good reaſon to believe and aſſert the affirmative that Paul did not preach, Faith only, but that he preached Repentance alſo to the Goaler; and withal we challenge and defie our Authour to prove the Negative that Paul preached not the neceſſity of Repentance, but of Faith only in order to his Salvation.

But ſaith our Authour, page 15. No wit or art of man will ever find a crack or flaw in, or deviſe another, or a better anſwer than Pauls to the Goaler, believe in the Lord Jeſus, and thou ſhalt be ſaved. We Reply, It is far from the thoughts of any of us, or of any good Chriſtian to find fault with, or to go about to mend Paul's Anſwer to the Goalers queſtion, all that we ſay is that his whole anſwer is not ſet down expreſly by the Hiſtorian Luke, and we have proved it. A truer Anſwer cannot indeed be given than it was, but a fuller may be given, and we have proved it was given by Paul, though not particularly expreſſed by Luke. This may ſatisfie any reaſonable Man, for we are ſure it cannot be confuted. Yet for the farther ſatisfaction of all Men (if poſſible), we will here tranſeribe and ſet down a paſſage of Mr. Venning, a famous Congregational Miniſter once in this City; It is in his Sermon called the way to true happyneſs preached before the Lord Mayor and Aldermen January 28. 1654/5, on Matth. 7.21. page 10, 11, 12. I ground it further (ſaith he) on this Rule which is an undeniable one, and for not attending whereunto, we p. 76have had ſo many needleſs, groundleſs, and unprofitable diſputes in the World. The Rule is this, That the Scripture doth often, yea, very uſually put particular Duties for all Religion, and therefore annexeth Salvation to diſtinct Graces. Sometimes it is, he that believeth, ſhall be ſaved; Elſewhere he that calleth upon the Name of the Lord ſhall be ſaved: Here it is, He that doth the will of God. Now all theſe and the like are complex and comprehenſive propoſitions, and contain more in them than they make ſhew of (for God ſpeaks much in a little,) Acts and Duties of Religion being (as Moraliſts ſpeak of their Vertues, inter ſe connexae) linked together in a Golden Chain. Religion is not this or that piece, but the whole, which is uſually expreſſed in a word, or ſometimes two, as in Acts 20.20, 21, 27. compared, the Apoſtle comprehends the whole counſel of God under Repentance and Faith; alſo in that of Solomon, Fear God and keep his Commandments, for this is the whole of Man, Eccleſ. 12.13. So that if you could ſuppoſe a Man to be a Believer, and to be a Believer alone, it would not ſave him, as the Apoſtle James ſaith, chap. 2.14. What doth it profit my Brethren, though a man ſay he hath faith, and have not works, can faith ſave him? No, no more than ſaying, be ye warmed, will warm any; or be ye filled, will fill any; for Faith without works is dead. And what is ſaid of this, may be ſaid of the reſt, ſo that when the Scripture ſpeaks of Salvation, as annexed to any one thing, it ſuppoſeth that to contain the reſt: The reaſon is evident, for the Graces of God, as ſaving, are not parted. There is no believing to Salvation without Repentance, nor no Repentance to Salvation without believing; there is no calling upon the Name of the Lord will ſave, without departing from iniquity; nor can they ſavingly depart from iniquity, that call not on the Name of the Lord. It is not any one thing, but things that pertain to the Kingdom of God, Acts 1.3. It is not thing but things that accompany, (or as it may be better read, contain) Salvation, Heb. 6.9. And he that takes one for all without all, (as our wiſe Authour doth,) will find nothing at all. A part is no portion. The great fallacy with which Satan deludes many men, is that which Logicians call à benè compoſitis ad malè diviſa; When he gets them to take Religion into pieces, and then take one piece for Religion. One cries up God, another cries up Chriſt, another Faith, another Love, another good Works; but what is God without Chriſt, or Chriſt without Faith, or Faith without Love, or Love without Works? But now take God in Chriſt, by Faith which worketh by Love to the keeping of the Commandments of God, and this is pure Religion. It is the whole, that is the whole of Man.