Apology for the Ministers Who Subscribed, Chapter 2 · Section 2 (3 of 4)

Apology for the Ministers Who Subscribed · Chapter 2 · Section 2 (3 of 4)

p. 76Yet again, though I have ſpoken thus much to it, let me make it clearer than a demonſtration, That one is put for all, and as containing all, by comparing theſe places of Scripture; In 1 Cor. 7.19. You read that circumciſion is nothing, and uncircumciſion is nothing, but keeping the Commandments of God? What's that? Why that is all in all. In Gal. 5.6. It is neither circumciſion availeth any thing, nor uncircumciſion, but Faith which worketh by Love: That's that which availeth, or is all in all. Yet in Gal. 6.15. he ſaith, neither circumciſion availeth any thing, nor uncircumciſion, but a new Creature: That's all in all. And yet for all this, as if all this were nothing, he tells us, in Col. 3.11. That Chriſt is all and in all, caſhiering both circumciſion and uncircumciſion, as formerly. Now, my beloved, if you ſhould take any one of theſe, though each be ſaid to be availing, I ſay if you ſhould take any one, and lay the ſtreſs of your Salvation upon it; you were undone. (Let our Authour and his Proſelytes look to themſelves.) It is not keeping the Commandments of God, nor Faith working by Love, nor the new Creature, no nor Chriſt himſelf conſidered alone and apart that availeth any thing, but theſe in conjunction. He names one onelyonly, becauſe where one is, it is not only one, there is more than one; wherever one is ſavingly, there are all in their reſpective places, as far as they are to be in relation to Salvation. Thus you ſee, that Faith as well as Works, and Works as well as Faith (every one in their own order) are to be taken in, or we ſhall not be taken into the Kingdom of Heaven.

p. 77This Rule of interpreting Scripture is one of Vennings things that are well worth the thinking on, and therefore we have ſet it down at large. If it be duly attended to, it will give light ſufficient to diſcover the darkneſs of our Authours Ignorance or Hypocriſie.

But he objects further, That no anſwer but this alone, can rightly heal the wound of an awakened Conſcience, pag. 15. We reply, That what he ſays is falſe and deluſive in his ſenſe, taking Faith for one ſingle act of one Grace and Duty excluſive of Repentance, and all other Graces and Duties: But take it according to God's uſual way of ſpeaking much in a little, and in a complex comprehenſive ſenſe, as taking in, or not excluding, but rather ſuppoſing Repentance, and it is moſt true: For the Vertue and Efficacy of Chriſt's Blood applyed by the Spirit and Faith to the Soul prepared by Repentance, is indeed the only Remedy that can heal it. But if our Authour will ſay that Faith in Chriſt alone and without Repentance will heal the wounds of awakened conſciences in wicked Men at their firſt Converſion; we cannot chooſe but rank him amongſt thoſe Covetous, deceitful Prophets and Prieſts, who heal the hurt of the People ſlightly, ſaying, Peace, peace, when there is no peace. Jerem. 6.13, 14.

We are infallibly ſure from the Scriptures of Truth, That the Apoſtles Commiſſion was to preach Repentance as well as Faith in order to Mens Juſtification and Salvation; and that they were obedient to the Commands of their Great and Glorious Lord, and preached according to their Commiſſion. For we read in God's Holy Word, that when the Conſciences of a multitude of unbelieving Jews (who had been acceſſory to the moſt barbarous murder of Chriſt the Son of God and Saviour of Men) were throughly awakened, and their Spirits were deeply wounded by the Arrows of Conviction which Almighty God by his Word and Spirit had ſhot into their Souls, they feeling themſelves pricked in their hearts, ſaid unto Peter, and to the reſt of the Apoſtles, Men and Brethren what ſhall we do? Acts 2.37. then as follows, verſ. 38. Peter ſaid unto them, Repent and be baptized every one of you in the Name of Jeſus Chriſt, for the remiſſion of ſins, &c.

Here we have a Company of People in great diſtreſs of Conſcience, as the Goaler was; and in this their Spiritual diſtreſs, they do as the Goaler did. As the Goaler ſought advice of Paul and Silas, and asked them, what he ſhould do to be ſaved; Juſt ſo the awakened convinced Jews ſought advice of Peter, and the reſt of the Apoſtles, and asked them, What they ſhould do: To whom Peter anſwered, Repent and be baptized, &c. Whereupon we demand of our Authour, was this anſwer of Peter, a right anſwer or not?

(1.) We hope he will not, he dare not ſay it was not a right anſwer; For Peter was an Apoſtle as well as Paul, and at that very time he was full of the Holy Ghoſt, and ſpake as he was inſpired by the Holy Ghoſt: If then he ſhould be ſo bold as to ſay that Peter did not give them a right anſwer, becauſe he did not ſay to them, as Paul ſaid to the Goaler, Believe in the Lord Jeſus Chriſt, and you ſhall be ſaved: He would not only give Peter, but the Holy Ghoſt the lye, and might juſtly expect that the Lord would confound him. Therefore we do not think that he will be ſo impious as to ſay, that Peter did not give the Men a right Anſwer.

(2.) If he ſay that it was a right Anſwer, which Peter gave them, then in effect he gives himſelf the lye, he condemns himſelf, and juſtifies us. For it is the ſame Anſwer upon the matter which we give unto the Sinner that comes to us for advice, which Peter gave unto the convinced Jews. Peter bid them repent and be baptized, &c. We bid him, repent of, mourn for, and turn from his Sins, and God will have Mercy on him for Chriſt's ſake, and if the man be unbaptized as the Jews were; we bid him be baptized for the remiſſion of ſins, as Peter did by thoſe Jews. Whatever therefore our Authour hath ſaid againſt us in this matter, he hath ſaid againſt Peter, and which is more, againſt the Holy Spirit himſelf. If our Anſwer be wrong, then Peter's was wrong before us, and he it was that deceived us, for we have ours from him, and from God by him.

p. 78If Peter's Anſwer was right, then ours is right likewiſe, for ours is the ſame with his exactly, if the Perſon be unbaptized, excepting that upon his Repentance, and Baptiſm for the remiſſion of ſius, we do not promiſe him the miraculous, extraordinary Gift of the Holy Ghoſt, as Peter promiſed thoſe Jews, but onelyonly the ordinary Gift which is common to all true penitent Believers, in all Ages. If our Authour ſay, that implicitely Peter bid them believe in Chriſt, as well as repent, by bidding them to be baptized in his Name. Moſt true, and ſo do we; nay which is more, whether the Perſon be baptized, or unbaptized, when we exhort him to repent, we never fail to exhort him alſo, and that explicitely, and in formal expreſs terms, to believe in the Lord Jeſus Chriſt, us Paul did by the Jaiſour. Where is the Fault then of our Anſwer taken fully and fairly as we give it? Certainly no where, unleſs Peter and Paul's Anſwers were both faulty, for our Anſwer comprehends both theirs, and is exactly the ſame, ſo far as the different Circumſtances of the Perſons and Times will admit. Let our Authour then look to it, that by his writing thus againſt us he be not found fighting againſt God, and the Holy Apoſtles of Chriſt our Saviour.

By what hath been ſaid we have made it ſufficiently evident, that the Covenant of Grace is not abſolute, but conditional, with reſpect to its ſubſequent Bleſſing and Benefits; for we have proved it, both by clear Scripture and Reaſon. We have ſhewed alſo, that our Authour's own Conſcience could not altogether deny it, and therefore he grants, that an accepting Faith is the native Condition of it: How far, and in what ſenſe this is true, we have ſhewed at large, and withal, we have proved, that though Faith be the one native, receptive, applicative Condition of Juſtification, yet is it not the only Condition abſolutely, but the only receptive Condition, with which it is very well conſiſtent, that Repentance be the diſpoſitive Condition, which it really is, and that as natively, and neceſſarily, in its kind and order, as Faith can be in its kind and order.

It remains now, that having proved the Covenants Conditionality by Scripture and Reaſon, we ſhew in the third and laſt place, by Teſtimonies of Divines, Antient and Modern, even of thoſe very Divines whom our Authour affirms to be againſt us, that they believed the Covenant to be conditional in the ſame ſenſe as we do, and conſequently, that our Authour has fouly belyed us in telling the People, that we have invented a new Divinity, corrupt the old, and preach a new Goſpel. And,

1. We ſhall begin with the Antient Doctors of the Chriſtian Church, and give a few Teſtimonies of theirs relating to the Matter in hand, even as many as can well conſiſt with our deſigned Brevity.

2. We ſhall come to the Teſtimony of Orthodox Divines ſince the Reformation.

1. We begin with the Fathers, and among them, Bleſſed Clement deſerves the firſt place, becauſe he was the Antienteſt of them, he was contemporary with the Apoſtles, Teſtimonies of Fathers.St. Paul ſpeaking of him in Phil. 4.3. gave him this honourable Teſtimony, that his Name was in the Book of Life. Of this Bleſſed Paſtour of Chriſt's Church, we have the firſt Epiſtle to the Church of Corinth, which is by all acknowledged to be genuine, and which was ſo much eſteemed in the Primitive Church, that it was read publickly in their Congregations. Now in the Oxford Edition, 1677. pag. 17. he writes thus, foreign, &c. Let us with fixed eyes behold the Blood of Chriſt, and conſider how precious his Blood is unto God, which being ſhed for our Salvation, hath offered the Grace of Repentance to the whole World. Let us earneſtly take a view of all Generations, and learn that in every Generation the Lord hath given place of Repentance to ſuch as were willing to turn unto him.

This Teſtimony of Clement, with what follows there, ſhews plainly, that God hath p. 79made Repentance neceſſary, antecedently in order of Nature unto Pardon of ſin, and that upon Condition of Repentance he hath promiſed Pardon of ſin unto all, in conſideration of the Blood of Chriſt, ſhed for the remiſſion of ſin. This ſeems plainly to be the meaning of the foreſaid Words, that the precious Blood of Chriſt being ſhed for our Salvation, foreign, hath offered the Grace of Repentance to the whole World. For either foreign, the Grace of Repentance, ſignifies here the gracious Principle of Repentance, wrought in Men, and the gracious Influences of the Spirit, whereby Men are effectually enabled to exert, and put forth that Principle into act; and ſuch Grace is not common to all the World, nor is it ſaid to be barely offered unto Men, but rather to be effectually given to ſome, and wrought in them, and by them: foreign apud Scapulam ſignificat beneſicium, praemium.Or elſe it muſt ſignifie here the Grace and Favour of God in now admitting all Men to Repentance, and the gracious benefit which he hath promiſed them if they do repent. And this we take to be the true meaning of Clement's Words. For,

(1.) This is a Grace and Favour common unto all Men by the Law of Chriſt, that they are admitted to Repentance, as a means of obtaining Pardon through his Blood; which the Law of Works and Innocency did not admit, but required a moſt perfect, perſonal, never-ſinning Obedience, as abſolutely and indiſpenſably neceſſary to Life and Salvation.

(2.) This is a Grace and Favour which is really offered unto all the World, that hear the joyful ſound of the Goſpel; that if they ſincerely repent of their ſins, they ſhall be pardoned and ſaved for the ſake of Chriſt, who ſhed his moſt precious Blood for the remiſſion of ſins.

(3.) The very ſame Words, foreign, are uſed in this ſame ſenſe by Origen, in his Third Book againſt Celſus, Cambridge Edition, pag. 154. foreign, God grants the Grace of Repentance, i. e. the Gracious Bleſſing and Priviledge which is obtained by Repentance, to wit, pardon of ſin. This is, and muſt be, the ſenſe of Origen's Words there, and they can have no other. For Origen affirms there, in oppoſition to the Calumny of Celſus, (as ſhall be ſhewed by and by) that Men muſt firſt be truly penitent, they muſt be inwardly changed, and converted from Evil to Good, before God be merciful to them, ſo as to pardon their ſins: And when they are ſo wrought upon, as to be really changed, converted, and become truly penitent, then foreign, God grants them the Grace of Repentance, that is, the pardon of their ſins, which is the gracious Benefit annexed to Repentance, and promiſed to all, upon Condition, that they truly repent. To put another ſenſe on Origen's Words, would be to make Non-ſenſe of them, and to make him ſay, That if Men be firſt truly penitent, God will afterwards give them Grace, whereby they may be (or are) made truly penitent. Origen was not ſuch a filly Man, as to write thus fooliſhly for the Chriſtian Religion againſt a learned and malitious Heathen.

(4.) Clement and Origen's foreign, Grace of Repentance, is the ſame thing with Tertullian's Fructus Paenitentiae, Fruit of Repentance; but Tertullian's Fruit of Repentance, is pardon of ſin; for ſo he writes Lib. de Pudicitiâ, Cap. 10. Ita ceſſatio delicti radiae est veniae, ut venia ſit paenitentiae fructus; Ceaſing from ſin is ſo the root of pardon, that pardon is the fruit of repentance.

(5.) And Laſtly, the Words-which immediately follow in Clement, ſhew this to be his meaning, for he adds, Let us take a diligent view of all Generations, and learn, that in every Generation, the Lord hath given place of Repentance to ſuch as were willing to turn unto him. Noah preached Repentance, and they that obeyed, were ſaved; Jonah preached Deſtruction to the Ninivites, but they repenting them of their ſins, appeaſed God by their humble Supplications, and were preſerved.

Theſe Words plainly ſhew, that by ſaying, that through the Blood of Chriſt, ſhed p. 80for our Salvation, God hath offered the Grace of Repentance to the whole World, Clement meant, that God hath admitted all Men to Repentance, as the way and means to obtain Pardon, and hath promiſed, and according to his Promiſe doth give them Pardon, for Chriſt's ſake, upon their Repentance.

But it may be, ſome will Object, that yet the ſame Clement, in the ſame Firſt Epiſtle to the Corinthians ſaith, pag. 67. They (the Holy Men before, and under the Law) were all Glorified and made Great, not by themſelves, or by their own Works; or by the juſt Actions which they did, but by his Will. So we (Chriſtians) then, being called in Chriſt Jeſus by his Will, are not juſtified by our ſelves, nor by our own wiſdome, or knowledge, or piety, or by the works which we have done in holineſs of heart; but by Faith, whereby the Almighty God hath Juſtified all Men from the beginning of the World, to whom he Glory for ever and ever, Amen. We Anſwer, that this makes nothing againſt us, for we have believed we do, and through Grace, will always believe, that God Juſtiſies us by Faith, and not by any Works diſtinct from Faith, in the ſenſe before explained; that is, that God, of his own Gracious Will and Pleaſure, hath ordained Faith to be the only receptive, applicative Condition, Means, or federal, moral Inſtrument of Juſtification, upon our performing of which Condition, or uſing of which Means and Inſtrument, God doth freely juſtifie us for the ſake of Chriſt's ſatisſactory, meritorious Righteouſneſs onelyonly. We do indeed with Clement, and with the Holy Prophets and Apoſtles believe, that ſincere Repentance is pre-required, as a diſpoſitive Condition to our obtaining of Juſtification; yet we do not ſay any more than they did, that we are Juſtified by Repentance; but together with them we ſay, that we are Juſtified by Faith only, becauſe God hath appointed Faith onelyonly to that Office of being the receptive Condition, and inward, applicative Means of Juſtifiaation through Chriſt's Blood: Clemeut's ſaying, that God Juſtifies us by Faith, and not by Works, muſt undoubtedly be underſtood in this ſenſe, as appears by what we have quoted, and ſhall now further quote out of him. Pag. 102. foreign, &c. Let us ſpeedily remove this evil from among us, and let us fall down before the Lord, humbly beſeeching him with Tears, that being become favourable, he would be reconciled unto us. By this Paſſage we ſee, that Clement held, as we do, that repenting of, mourning for, and turning from our known ſins, and humble earneſt Prayer to God, through Chriſt, is a means indiſpenſably neceſſary to be uſed by us, before we can have ground to hope that God will have mercy on us, in pardoning our ſins.

And as he held Faith and Repentance together to be indiſpenſably neceſſary to the obtaining of Juſtification, and pardon of ſin, ſo he held ſincere Obedience, in a courſe of holy living, to be indiſpenſably neceſſary to the obtaining of Glorification and Eternal Salvation. For thus he writes, pag. 61, 62. foreign, &c. Since therefore all things are both ſeen, and heard, by him, let us fear him, and forſake all foul deſires of evil Actions, that ſo we may be protected, by his Mercy, from thoſe Judgments which are to come. For whither can any one of us flee from his powerful Hand? And what World will entertain any of them, who fall off from him, or turn Renegado's? — Let us come unto him therefore in the holineſs of our Souls, lifting up unto him pure and undefiled hands, loving this our gentle and merciful Father, who hath made us unto himſelf, the portion of his election. And pag. 73. foreign, &c. Let us therefore earneſtly ſtrive to be ſound in the number of them that wait on him, that ſo we may be made Partakers of thoſe Gifts which are promiſed. But, Beloved, how ſhall this be done? If our Thoughts be ſtedfaſtly fixed upon God by Faith; if we enquire after thoſe things which are well-pleaſing, and acceptable unto him; if we do thoſe things which are agreeable to his pure, and irreproveable will; and follow the way of Truth: Caſting away from us all injuſtice and iniquity, covetouſneſs, contentions, malignities and deceits, whiſperings and backbitings, hatred of God, pride and boaſting, vain-glory and ambition, for they that do theſe things are abominable unto God, and not onelyonly the Doers thereof, but they alſo which conſent thereunto. For the Scripture ſaith, &c. As in Pſalm 50. which Clement quotes from v. 16. to the p. 81end. And then he proceeds, ſaying, (This is the way, Beloved, wherein we find Jeſus Chriſt, our ſaving health, the High Prieſt of our Offerings, the Guardian and Helper of our weakneſs.)

Laſtly, In Page 102, 105, 106. He that hath Love in Chriſt, let him keep the Commandments of Chriſt, &c. — Bleſſed are we, Beloved, if we have done the Commandments of God, in the Concord of Love; foreign, that through Love our Sins may be forgiven us. For it is written, Bleſſed are they whoſe iniquities are forgiven, and whoſe ſins are covered. Bleſſed is the Man unto whom the Lord imputeth not ſin, neither is there guile in his mouth. This Bleſſedneſs hath been unto thoſe who were choſen by God through Jeſus Chriſt our Lord, to whom be Glory for ever and ever. Amen. Thus Clement; who was Paul's Fellow-Labourer, (Phil. 4.3.) and who may well be preſumed to know his Mind, as to theſe Matters; and we ſee evidently by his Words, that he held (as we do) that Faith and Repentance are both antecedently neceſſary to Juſtification and pardon of ſin, and further, that ſincere Obedience to Chriſt's Commandments; in a courſe of holy living, is indiſpenſably neceſſary to the obtaining of Eternal Life and Glory in the Everlaſting Kingdome of our moſt Glorious God and Saviour. But ſome may poſſibly ſay, what did Clement mean by writing as he doth, that our ſins are forgiven us through Love? Is that an Orthodox Expreſſion? We Anſwer, What did our Saviour mean by ſaying, Mat. 6.14, 15. If ye forgive men their treſpaſſes, your heavenly Father will alſo forgive you; but if ye forgive not men their treſpaſſes, neither will your Father forgive your treſpaſſes. And again, what did our Saviour mean by ſaying, Mark 11.25. When ye ſtand praying, forgive, if ye have ought againſt any: that your Father alſo which is in Heaven, may forgive you your treſpaſſes. Were theſe Orthodox Expreſſions? If they were Orthodox, as doubtleſs they were, and it were Blaſphemy to think otherwiſe; then ſo is the expreſſion of Clement Orthodox, for the Expreſſions are alike upon the matter, and the meaning is the ſame. Clement by ſaying, that our ſins are forgiven through Love, meant no more, but that our forgiving our Neighbour his Treſpaſſes againſt us, (which is an Act of Love;) is a Means of God's appointment, whereby we obtain the forgiveneſs of our ſins from God through Chriſt. We do not doubt, but this was Clement's meaning; and we are ſure it was our Saviours: When he ſaid, Mark 11.25. If ye have ought againſt any forgive, that your Father alſo, which is in Heaven, may forgive you. Our bleſſed Lord, who is the faithful Witneſs, makes God's forgiving us to be the End, and our forgiving our Neighbour to be a Means indiſpenſably neceſſary to be uſed by us for obtaining that End. So that we obtain the forgiveneſs of our ſins through Love, in a very ſound and Orthodox ſenſe; even as ſound and Orthodox as Chriſt's Goſpel is.

In the ſecond place we bring the foreſaid Teſtimony of Origen to prove, that the real change which is wrought in the Soul by a ſincere Repentance, is antecedently neceſſary to diſpoſe and prepare us for obtaining the promiſed Bleſſing of Pardon of ſin, which is an eſſential part of Juſtification. It is in his Third Book againſt Celſus, of the Cambridge Edition, pag. 154. The Paſſage in Origen begins thus, foreign, &c. Which we will give the ſenſe of, in Engliſh, for the uſe of our Authour. After theſe things (viz. which had been objected and anſwered before) he (Celſus) takes upon him to charge us with that which is not granted by the more rational, judicious Believers, though perhaps it may be thought ſo, by ſome fooliſh, or ignorant Chriſtians, that as ſome Men are overcome by, and under the Dominion of a tender, compaſſionate, natural frame and temper of Mind, ſo God being overcome by, and under the power of a merciful, compaſſionate nature towards them that are in miſery, he relieves and pardons miſerable Men, though they be wicked, if withal they be of a pitiful p. 82merciful nature… But though they be otherwiſe good men, yet God rejects them if they be not of ſuch a pitiful, compaſſionate Nature: Which is moſt unjuſt. For according to our Faith God doth not relieve, ſo as to pardon and receive into his Favour any wicked Man, unleſs he be firſt turned unto virtue, (that is, converted;) like as he doth not reject any, that is now become a good Man. But neither doth he relieve, or ſhew mercy unto any Man of a merciful Nature, meerly becauſe he is of a merciful Nature, taking the word (Mercy) in the ſenſe that the vulgar, or common People, uſe it in; but thoſe that greatly condemn themſelves for their ſins, ſo as thereupon to mourn and bewail themſelves as loſt and undone by reaſon of the evil they have done; and withal give evidence of a ſignal change, ſuch as becomes true Penitents, God grants to them (foreign) the Grace of Repentance, (that is, the Gracious Fruit, and Benefit promiſed to Repentance,) even to them who have changed their moſt wicked courſe. For unto ſuch is given (as by Act of Oblivion) a pardon of their paſt ſins, through the vertue that comes to dwell in their Souls, and caſts out the vice and corruption that poſſeſſed them before. Or if at firſt they attain not unto a confirmed habit of vertue, yet there is a notable change in the Soul, which proceeds ſo far, as that it is ſufficient, according to the proportion of it, to purge out, and take away the great abundance of wickedneſs that was in it before, ſo as it can hardly ever get into the Soul again. Thus far Origen. In which Teſtimony of his there are ſeveral things worthy of our obſervation.

1. Origen did not write this meerly as a private Chriſtian, or Teacher of the Church, declaring what was his own private Opinion, but as the great, and famous Apologiſt in his time for Chriſt, the Chriſtian Church, and for the Truth of the Chriſtian Religion, againſt the Heatheus, particularly againſt Celſus, a very learned Heathen, who had written learnedly and ſpitefully againſt Chriſt, and againſt Chriſtians, and the Chriſtian Religion.

2. Whereas Celſus had charged Chriſtians with an abſurd, impious Opinion, as that they believed, That God pardoneth wicked Mens ſins, and receives them into his Favour, if they be of a good Nature, of a ſoft, pitiful, compaſſionate Temper, before there paſs a real change upon them, before they repent, before they turn from ſin, and return unto God in Heart and Affection; Origen deuyed the Charge, and affirmed, that no rational, intelligent, judicious Chriſtian believed any ſuch thing; that if any Chriſtian did at all believe, that God juſtified and pardoned a wicked Man before he had repented of his ſins, and returned unto the Lord, they muſt be ſome fooliſh, ſimple, ignorant People; and yet he would not abſolutely grant to his Adverſary, that there were then any ſuch fooliſh, ignorant Chriſtians in the World; but in regard he was not acquainted with every individual Chriſtian, he did not abſolutely deny it, only he ſaid, foreign, perhaps there might be ſome ſuch Chriſtians in the World: And if there were (as there might be, or not be ſome, for ought he knew,) they were none of the right breed of Chriſtians, they were but foreign, fooliſh, ignorant Chriſtians.

3. Origen acknowledges that that ſenſeleſs Opinion did impute unto the Holy God, a thing that is (foreign) moſt unjuſt.

4. Therefore in the Name of the Chriſtian Church he declares to Celſus, That Chriſtians believed, that God pardons, and receives into Favour no unconverted, impenitent Man, and that he rejects no good Man, no penitent Believer.

5. He declares, that according to the Faith of Chriſtians, a Man muſt always (repent before God pardon him, and receive him into his Favour.

6. That the Repentance, which goes before Pardon, and to which pardon is promiſed, muſt be ſuch as makes a real change in a Man's Heart and Soul, and that the change is ſo great, as that the Man greatly condemns himſelf on the account of his ſins, he mourns for them, and turns from them unto the Lord in Heart and Affection, yea it is ſo great, as that the reigning power of ſin is in a good meaſure broken, and it is caſt down from its Throne in the Heart.

p. 837. That upon this, (foreign) God immediately grants unto the Man, thus changed, the graci… bene…t, and Feui… of his Repontance, that is, the pardon of his ſins, which in the very next Sentence Origen calls an Amneſty, or an Act of Oblivion. And here by the way, thoſe who are intelligent may ſee that we were in the right before, when we ſaid, that foreign, the Grace of Repentance in Clement, doth ſignifie pardon of ſin, as the Gracious Fruit of Repentance, for here the ſelf-ſame words are uſed by Origen, where they are capable (we think) of no other meaning.

7. Origen declares, that if the Gracious Principle that comes to take poſſeſſion of the penitent Believer's Soul, be not at firſt a confirmed habit of Chriſtian Vertue; yet it is ſuch as at that preſent time, doth in a good meaſure purge out ſin, and for the time to come makes it well nigh impoſſible for ſin ever to recover its power in, and over the Soul again.

This Book of Origen againſt Celſus is acknowledged by all learned Men to be genuine and uncorrupted, and, ſo far as we know, he was never yet taxed with errour by any Man, for aſſerting (… here he doth) that Repentance is antecedently neceſſary to Juſtification and pardon of ſin, If our Authour have the confidence to affirm, that he ever was, by any mortal Man, taxed with errour for this, let him prove his aſſertion, if he would be believed.

The ſame Doctrine was taught by Juſtin the Martyr, writing in defence of the Chriſtian Religion, againſt a learned Jew. foreign, Juſtin Mart. Dialog. cum Trypho. pag. 370. Edit. Paris…, Anno 1636.foreign, &c. So then (ſaith …uſtin) if they repent, all that are willing to receive mercy from God, they may, and the Word hath before declared them to be bleſſed, ſaying, bleſſed is he to whom the Lord imputeth not ſin. And that is thus, that whoſo repenteth of his ſins, ſhall receive from God remiſſion of ſins; but not ſo as ye deceive your ſelves, and ſome others alſo that are like you in this matter, who ſay, that though they are ſinners, yet if they know God, (i. e. believe,) the Lord will not impute ſin unto them. We have a Teſtimony and Evidence of this in one of David's ſins, which he fell into by his pride and vain-glory, which was then forgiven, when he had ſo wept and lamented, as is written of him. And now if Pardon was not granted to ſo great a Man (foreign) before he had repented, but when that great King, and anointed One, and Prophet, …had wept, and done ſuch things; (foreign) how cau filthy, and fooliſh, witleſs Men, or Men quite out of their right mind, unleſs they lament, mourn, and repent, have hope, that the Lord will not impute ſin unto them.

Here it is obſervable, that Juſtin, Chriſt's bleſſed Martyr, Fifteen Hundred Years agoe, poſitively denies, that God pardons Sinners before they repent; and declares, that they deceive themſelves, that they are deſperate, or witleſs Creatures, quite out of their right mind, who perſwade themſelves, that if they know God, he will pardon their ſins, before they repent, mourn for, and turn from their ſins

About the beginning of the Third Century, Tertullian, in his Book of Repentance, Chap. 4. writes thus, Omnibus delictis, &c. that is, The ſame God, who by his righteous Judgment hath ordained puniſhment for all ſins that are committed, either in the Fleſh or Spirit, either in the outward Deed, or inward Will and Deſire, hath alſo promiſed pardon by Repentance, ſaying to the People, Repent, and I will ſave thee. And again, As I live, ſaith the Lord, I had rather Repentance, then Death. Therefore Repentance is Life, (that is, it is the way and means to Life,) ſince it is preferred before, or more deſired than death.

And a little after, Poenitentia quae per Dei gratiam oſtenſa & indicta nobis, in gratiam nos Domino revocat: Repentance (ſaith he) which by the grace of God is revealed to us, and commanded, brings us into Favour again with the Lord, that is, Repentance p. 84is a means and condition of God's own appointing upon the uſe and performance whereof, we are received again into favour with the Lord.

And after the middle of the ſame Book, deſertam dilectionem Epheſiis imputat, &c. The Lord imputes unto the Epheſians, that they had left their firſt Love, he upbraids them of Thyatira with Fornication, and eating of things ſacrificed to Idols; He accuſes them of Sardis, that their works were not perfect before God; he reproves them of Pergamus for teaching perverſe Doctrine; he rebukes the Laodiceans for truſting that they were rich and needed nothing: And yet he admoniſhes them all to repent with threatnings indeed; but he would not threaten to puniſh the impenitent, if he were not willing to pardon the penitent; (and ſaith, if any doubt of this, for the removing of ſuch doubts) illum etiam mitiſſimum patrem non tacebo, qui prodigum filium revocat, &c. I will not forbear to mention that moſt meek Father (in the parable) who calls back his Prodigal Son, and after his poverty and diſtreſs, gladly receives him upon his Repentance, kills the fatted Calf, adorns his Joy with a Feaſt, and why not? For he had found his Son, whom he had loſt, and he had felt his love to be the greater towards him, becauſe he had regained him. Now whom muſt we underſtand by this Father? Why even God; for none is ſo much a Father as he, none ſo affectionate as he. Thorefore he ſhall receive thee his Son, although thou haſt prodigally ſpent, that which thou hadſt received from him, although thou returneſt naked, yet he will receive thee, becauſe thou art returned: And he will rejoyce more in thy return, than in another mans ſobriety: Sed ſi poeniteat ex animo, but it is on condition that thou repent from thy heart, that thou compare thy hunger-ſtarved condition with the plenty of thy Fathers hired Servants; that thou forſake the ſwine, thoſe unclean beaſts, that thou come back to thy Father, though he be offended with thee, ſaying, Father, I have ſinned, nor am I worthy to be now called thine.

By this we plainly ſee, that Tertullian preached the neceſſity of ſincere Repentance antecedently to the obtaining pardon of ſin.

Next to Tertullian we alledge bleſſed Cyprian for a Witneſs of the ſame Truth. Thus then he writes, Dominus loquitur, &c. Operum Cypr. Tom. 1. Epiſt. 18. edit. Colon. Agrip. An. 1617.

The Lord ſpeaketh and ſaith, to whom ſhall I look, but to him that is humble and ſtill, and trembleth at my words: Seeing we ought to be all ſuch, they then much more ought to be ſuch whoſe Duty it is to endeavour that after a grievous fall they may obtain God's favour and mercy by true Repentance and great humility.

In his 52 Epiſtle to Antonianus, page 59. Dominus in Evangelio, &c. The Lord in the Goſpel ſetting forth the goodneſs and kind affection of God the Father, ſaith, What man is there of you, who if his Son ask of him bread, will give him a ſtone? Or if he ask a fiſh will give him a Serpent? If ye then who are evil, know how to give good gifts unto your Children, how much more ſhall your heavenly Father give good things to them that ask him? The Lord here makes a compariſon between a Carnal Father, or a Father of the Fleſh, and the Eternal and large goodneſs and kindneſs of God the Father: Now if it be ſo that this evil ſinful Father upon Earth, who hath been grievouſly offended by his ſinful and wicked Son, yet if afterwards he ſee him reformed, and having forſaken the ſins of his former Life, and being by the ſorrow of Repentance amended and changed to ſober and good manners, and to the Diſcipline of Innocency (or to a Holy courſe of Life,) he both rejoyceth and is glad, and having received him whom he formerly had caſt off, he embraces him with the deſire of a Fatherly Joy: How much-more doth that One and True Father, who is Good, Merciful, and Kind, yea Goodneſs, Mercy, and Kindneſs it ſelf, rejoyce in the Repentance of his Children, neither doth he threaten wrath to the penitent, nor puniſhment to them that mourn and lament; But he rather promiſeth them pardon and favour? Whence the Lord in the Goſpel, ſaith, They are bleſſed who mourn, for he that mourns moves compaſſion; Whereas he that is ſtubborn and proud, heaps up to himſelf the wrath and puniſhment of the judgment to come. p. 85And in the ſame Epiſtle, page 60. Scim…s juxtd Divinar…m Scripturdrum fidem ductore & hortatore ipſo Deo, & ad agendum poenitentiam peccatores redigi & veniam atque indulgentiam poenitentibus non denegari. We know according to the Faith of the Holy Scriptures, God himſelf being both the Author and Exhorter, that Sinners are brought to Repentance, and alſo that forgiveneſs and favour is not denyed them when they do repent.

And in his eighth Epiſtle to the Clergy and People, after he had told them that according as it had been revealed and foretold by prophecy, the Enemy had got power over them, and had raiſed a terrible Perſecution againſt them, becauſe of their Diviſions and Contentions, their breaking the Lords Commandments, and ſleepy way of Prayer; and after he had moſt paſſionately exhorted them to give themſelves much to Watching and prayer, to earneſt, frequent, fervent Prayer Night and Day, and had preſſed them thereunto both by precept and example of Chriſt and his Apoſtles, who ſpent Days and Nights in Prayer, and had likewiſe encouraged them thereunto by telling them that Chriſt prayed not for himſelf and his own ſins, but for them and for their ſins, he added as it is in pag. 16. of that Book. Quod ſi pro nobis, &c. i. e. which if it be ſo, that he (the Lord Jeſus) labours, and watches, and prays for us and for the pardon of our ſins, how much the more ſhould we continue in Prayer and Supplication? We have Jeſus Chriſt our Lord and God, to be Advocate and Interceſſour for our Sins, if ſo be, (or on condition) that we repent of our ſins paſt, and confeſſing and being ſenſible of our Faults, whereby we now at this preſent time offend the Lord, we promiſe that for time to come we will walk in his ways, and fear his Commandments.

By this that we have cited, and by much more that we could cite out of Cyprian, it may evidently appear that that bleſſed Martyr of Jeſus, was far from being of Opinion that God pardons the ſins of his People before they repent. Indeed to tell People that God pardons their ſins before they repent, it is falſa miſericordia, falſe or deceitful Mercy, it is not (curare, ſed ſi dicere verum volumus, occidere,) the way to cure but (if we will ſpeak the Truth) to kill Souls, in the Judgment of thoſe Ancient Elders and Deacons, who wrote the 31. Epiſtle to Cyprian, page 37. and Cyprians himſelf was of the ſame. Judgment, for thus he writes in the ſame Book, pag. 143. Qui peccantem, &c. That is, De lapſis Tom. 2.He who flatters a ſinner with ſweet and pleaſant words, gives him occaſionto ſin, and doth not reſtrain but nouriſh: his ſinful luſts. Whereas he who at once both reproves… and inſtructs his brother by giving him more ſolid and firm counſel, he helps him forward in the way to Salvation. Whom I love (ſaith the Lord) I rebuke and chaſten. So the Miniſter of God ought not to deceive the People by cunning and couſening compliances, but to provide ſound and ſaving Remedies for their Souls. He an ignorant, unskilful Chirurgion who is afraid to feel with his hand the ſwelling is hollowneſs of wounds, and whilſt he keeps the corrupt humour cloſe ſhut up in the ſecret receſſes of the bowels, he increaſes it, and makes the wound more dangerous. The wound muſt be opened, and inciſions muſt be made, and the Malady muſt be cured with a ſtronger, and ſharper Remedy, even by cutting off, and taking away the fleſh that is corrupted and putrified. Let the ſick Perſon cry out and complain as he will, by reaſon of the pain which he hath not patience to endure, yet afterwards he will thank the Chirurgion, when he finds that he is cured.

Thus Cyprian, and ſure this is ſufficient to ſhew that he would never have ſaid that it is bad counſel to tell an awakened Sinner that he muſt repent of his known ſins, mourn for them, leave and loath them. Cyprian was more loving and faithful to the Souls of Men than ſo to betray them to the Enemy of their Salvation; he would have loſt his Life before he would have done it. And indeed he did at laſt loſe his Life for his faithfulneſs to Chriſt, and to the p. 86Souls of his People. He laid down his life for the brethren, he ſealed the Truth of Chriſt's Goſpel with his Blood, about the Year of our Lord 250, and that is above fourteen hundred years ago. Theſe five Fathers flouriſhed within the firſt Three Hundred years after Chriſt, when the Church was in its greateſt purity, and Three of them, to wit, Clement, Juſtin, and Cyprian were Martyrs; we need ſay no more to vindicate our Doctrine from the aſperſion of Novelty, which is fulſty caſt upon it, yet we think fit to add further two or three Teſtimonies of thoſe Fathers who afterwards were great Aſſerters of the neceſſity and efficacy of God's Grace againſt the Pe…ugians; of which the chief was the famous Auguſtin, who, they ſay, was born in Africa, the fa…he day that Pelagius was born in Britain; the Lord intimating by that Providence that he had raiſed up Auguſtin to be an inſtrument in his hand to mantain and defend the neceſſity and efficacy of his Grace againſt Pelagius, who deuyed it.

Now in his 105 Epiſtle to Sixtus, This great Champion of the Church in his time, ſaith, That no Man is delivered and juſtified from any ſin, original or actual, of omiſſion or commiſſion, [niſi gratiâ Dei per Jeſu… Chriſt… Dominum noſtrum, … Solùm remiſſione peccatorum, ſed priùs ipſius inſpiratione. fidei & timoris Dei, imparti…o ſalubriter orationis affectu & effectu.] But by the Grace of God, through Jeſus Chriſt our Lord, not only by forgiving him his ſins, but firſt by inſpiring into him Faith and the fear of God, the affection and effect of Prayer being ſavingly impairted unto him, In this paſſuge of Auguſtins we obſerve, That

(1.) He affirms that non liberatur & juſtificatur quiſquam niſi gratiâ Dei, &c. That no Man is freed and juſtified from any ſin, but by the Grace of God through Jeſus Chriſt our Lord.

(2.) That God's Grace in our Juſtificution appeals not only in his forgiving as our ſins for the ſake of Chriſt, but alſo in this that (prins) f…ſt, before he juſtifies us in forgiving our ſins, he inſpires into us Faith in Chriſt and fear of God, and in that he gives us an inclination and ability to pray, and excites us to actual Prayer. For that is the thing that he means by affectus & effectus erationis ſalubriter imparti…us. The Affection of Prayer, is the fitneſs and diſpoſition of the Mind for the Duty, and we conceive that the effect of Prayer in this place ſigni… p…aying of the Soul, its actual breathing after God for tho pardon of its ſins. Theſe three things, Faith, Fear, and Prayer, in Auguſtins Judgment go before remiſſion of ſins, and ſo before Juſtification, of which according to our Confeſſions and Catechiſms Remiſſion of ſin is an eſſential part at leaſt. And the conſequence of this is, that according to Auſtin there is ſome Spiritual good wrought in us, and done by us, before our ſins be pardoned, and we be juſtified: And ſo we are qualified at leaſt for pardon, and that by the Grace of God in Chriſt.

The ſame Authour in another Book ſaith, Homines non intolligentes quod ait ipſe Apoſtolus, lib. de grat. & lib. urb. cap. 7.… hominem per …idem ſine operibus legis, putarverunt eum dicere ſufficere homini fidem etianiſe malè vivat, & bona opera non habeat: quod abſit ut ſentiret vas electionis, &c. Men not underſtanding that which the Apoſtle bimſelf ſaith, we judge that a man is juſtified by Faith without the works of the Law. They have thought that he ſaid Faith is ſufficient to a man, although he live a wicked life, and have not good works. Which God forbid that that choſen. Veſſel ſh…ild have thought or believed▪ Who when he had ſaid in a certain, place; In Chriſt cyeſus, neither Circumciſion, nor uncircumciſion availeth any thing, immediately he …d…ea, but …aith which worketh by Love: This is that Faith which diſtinguiſheth …d ſeparateth God's faithful People from the unclean Devils; for even they, as the A…o…tle James ſaith, believe and tremble, but they do no good works, therefore they have no… that Faith by which the juſt doth live, that is, which works by love, that p. 87God may render unto him Eternal Life according to his works. But becauſe we have even good works themſelves from that God, from whom we have Faith and Love, therefore the ſame teacher of the Gentiles, hath called Eternal Life it ſelf, Grace or Giſt, And in the next and 8th: Chapter he ſaith, That Paul in Epheſ. 2.8, 9. Having written that we are ſaved by Grace through Faith, and that not of our ſelves, it is the gift of God; not of works, leſt any man ſhould hoaſt; he ſaw that men might think that this: was ſo ſpoken, as if good works were not neceſſary to Believers, but that Faith alone was ſufficient to them: And again that men may be proud of their good works, as if they, were able of themſelves to do them, therefore he immediately added, for we are his workmanſhip created in Chriſt Jeſus unto good works, which he hath prepared that we ſhould walk in them. Audi & intellige, non ex operibus dictum, tanquam tuis ex teipſo tibi exiſtentibus. Hear and underſtand (ſaith Auſtin) It is ſaid not of works, as if they were thine own, which thou hadſt of and from thy ſelf; for thou art created in Chriſt Jeſus unto them.

We have alſo a large Confeſſion of Faith of Fifteen Paſtors of the Church of Chriſt in Africa, Fulgent. de Incarn. & Gra. J. Chr.concerning the Incarnation and Grace of our Lord Jeſus Chriſt, it was indeed written by one of them, to wit, the Famous Fulgentius, but all their Naines are prefixed to it, and it is by them directed to Petrus Diaconus. In the 17th. Chapter of that Book they write thus, Ipſe Salvator noſter, &c.

Our Saviour himſelf with the commanding power of his own voice ſpeaks unto the will of man, ſaying, repent and believe the Goſpel; yet it is clear a man receives from God Repentance unto Life, that he may begin to believe in God; ſo that he cannot believe in God at all, unleſs he, receive Repentance by the gift of God who ſheweth Mercy. But what is a Mans Repentance, but the change of his Will … Thereſore God who gives a Man Repentance, doth himſelf change Mans Will, Now obſerve here,

(1.) That in the Judgment of the foreſaid Fifteen Fathers, the Lord both Commands and gives Repentance unto Life.

(2.) That the Lord gives Repentance before we believe in God, becauſe he gives us Repentance that we may begin to believe in God.

(3.) That we cannot believe in God, at all, unleſs God firſt give us Repentance; which muſt be underſtood in this ſenſe, that we cannot believe at all with the Faith of fiducial conſent and recumbency unleſs it be firſt given us to repent, for it is ſelf-evident that we can and do believe with the Faith of aſſent, before we do repent, and indeed we neither do, nor can repent till we firſt believe with the Faith of aſſent; as was ſhewed before; And it is clear from their own words that they meant not, that we cannot believe with the Faith of aſſent, but that we cannot believe with the Faith of conſent and fiducial recumbency, unleſs it be firſt given us to repent. Their words are, A Man receives from God Repentance unto Life, (ut in Deum credere incipiat) that he may begin to believe in God. Now by believing in God undoubtedly, they meant believing in him, ſo as to conſent to have him for our God, and ſo as to truſt him as our God: And could not mean only believing ſo far as to aſſent that there is a God, and that his word is true: For they were the Diſciples of Holy Auſtin, and had learned of him to diſtinguiſh between (credere Deum, credere Deo, & credere in Deum) believing a God, and believing that all God ſaith is true; and believing in God, ſo as to love him and take him for our God, and truſt him as our God. It is this believing in God which they ſay cannot be begun till we have firſt repented through Grace, and this is a great Truth, as we ſhewed before out of Calvin: And ſince this believing with fiducial conſent and recumbency is juſtifying Faith, it follows evidently that thoſe Fifteen Fathers held Repentance to be before Remiſſion of Sins, and before Juſtification, as it conſiſts in Remiſſion p. 88of Sins; becauſe they held it to be before Juſtifying Faith, whereby we receive Remiſſion of ſins, Act. 10.43.

(4.) We obſerve they ſay that Repentance is a change of our Will, and God himſelf by giving us Repentance, changes our Wills. Therefore in the Judgment of thoſe Fifteen Fathers there is and muſt be a real change in us, before we be juſtified and pardoned. And we muſt let our Authour know that theſe Fathers which are for us againſt him, were burning and ſhining Lights in their day. Moſt of them (if not all) ſuffered baniſhment for the true Faith of Chriſt, under the perſecution of the Arian Vandals in Africa. For we have a Synodical Epiſtle of theirs concerning the Grace of God, and the will of man which was written by them in their Exile in Sardinia, to which, Twelve of their Names are prefixed, the ſelf-ſame names which are prefixed to the foreſaid confeſſion of Faith concerning the Incarnation and Grace of our Lord Jeſus directed to Petrus Diaconus and his Brethren who were come from the Eaſtern Churches, to receive information concerning the Faith of the Weſtorn Churches. We will here cite one ſhort paſſage out of the Synodical Epiſtle of thoſe Twelve baniſhed Paſtors of Chriſt's Church. It is in the 10th. Chapter. Quod autem vos dicitis, &c. As to what ye (who wrote to us) ſay that man is ſaved by the alone Mercy of God; but they ſay unleſs a man run and labour with his own will, he cannot be ſaved, We anſwer that both are fitly held, if the right order be kept between the Mercy of God, and will of man; that Mercy go before, and the Will follow; that God's Mercy alone confer the beginning of Salvation; with which afterwards the Will of Man may cooperate towards its own Salvation; that God's Mercy preventing or going before, may direct the courſe of mans will, and that mans will obeying, through the ſame Mercy or Grace following it, may according to its intention run towards the (heavenly) prize. Here we ſee that it was the Judgment of thoſe Twelve Confeſſors, That we are ſaved by the alone Mercy and Grace of God, if through Grace preventing and aſſiſting us, we yield Obedience to the Lord, and run and labour to obtain the prize of Eternal Life and Glory. And that if we do not this, we cannot be ſaved. This is what we ſay that ſincere Obedience is ſo indiſpenſably neceſſary that without it we cannot be ſaved. It ſhall ſuffice at preſent to have demonſtrated by the Teſtimonies aforeſaid that we are no Innovators, no Preachers of a new Goſpel, and Divinity in this matter, ſince we have Chriſt and his Apoſtles, and the Fathers of the beſt and pureſt Ages on our ſide, all giving in teſtimony for us, and againſt our Authour. It will not conſiſt with our deſigned brevity to alledge more teſtimonies of the Doctors of the Primitive Church, and therefore we paſs from them to the Modern Divines, the Doctors and Paſtors of the Reformed Churches.

We begin with the Auguſtan Confeſſion of Faith, and the Edition we make uſe of, is that which was printed at Wittenbergh in the year 1540. In the 20th. Teſtimonies of Modern Divines.Article concerning Faith, theſe are its words. Primum igitur de fide & juſtificatione ſic docent, Chriſtus apte complexus eſt ſummam Evangelii, &c. First therefore they (the Proteſtant Miniſters and Churches) thus teach concerning Faith and Juſtification; Chriſt hath fitly comprehended the Sum of the Goſpel, when in the laſt Chapter of Luke he commands Repentance and Remiſſion of ſins to be preached in his Name. For the Goſpel reproves ſin, and requires Repentance, and at the ſame time offers Remiſſion of ſins freely for Chriſt's ſake, and not for our own worthineſs. And as the preaching of Repentance is univerſal, ſo alſo the promiſe of Grace is univerſal, and commands all to believe and receive the benefit of Chriſt, as Chriſt ſays, Come unto me all ye that are heavy laden. And Paul ſays, He is rich unto all that call upon him. Therefore though ſome Contrition and Repentance is neceſſary, yet we muſt believe that Remiſſion of ſins is given unto us, and that of unjuſt we are made juſt, that is, reconciled or p. 89accepted, and made the Children of God, freely for Chriſt's ſake, and not for the worth or merit of contrition, or of other works that go before, or follow after: But this benefit is to be received by faith, &c.— Therefore when we ſay that we are juſtified by Faith, we do not underſtand this, that we are juſt for the Dignity, Worth, or Merit of the Vertue of Faith it ſelf. But this is the meaning, that we obtain the remiſſion of ſins and the imputation of Righteouſneſs through Mercy for Chriſt's ſake; but this Mercy cannot be received but by Faith; And here Faith ſignifies not merely the knowledge of the Hiſtory, but it ſignifies to believe the promiſe of Mercy, which we obtain for Chriſt the Mediator: — For what can be more acceptable to an afflicted, trembling conſcience, in its true ſorrows and pains, than to hear, that this is the Command of God, this is the voice of Chriſt the Bridegroom, that they be ſurely perſwaded that Remiſſion of ſins, or Reconciliation is given not for our worthineſs, but freely through Mercy for Chriſt's ſake, that the benefit may be certain. As for the word Juſtification in thoſe paſſages of Paul, it ſignifies the Remiſſion of ſins, or Reconciliation, or imputation of Righteouſneſs, that is, the acceptation of the Perſon. And in the ſame Article, the paragraph concerning good works. [This new life then, ſhould be obedience towards God. And the Goſpel preaches Repentance, nor can there be Faith, but in thoſe who repent, becauſe Faith comforts Mens hearts in contrition, and fears of ſin, &c. Moreover we alſo teach concerning this Obedience, that they who commit mortal ſins, (that is, wilful preſumptuous ſins againſt Knowledge and Conſcience,) are not juſt, becauſe God requires this obedience, that we reſiſt our corrupt luſts and affections. But thoſe who do not reſiſt, but obey them againſt the Command of God, and do actions againſt their Conſcience, they are unjuſt, and they neither retain the Holy Spirit nor Faith, that is, confidence of Mercy. For in thoſe who delight in ſin, and do not repent, there cannot indeed be that Truſt or Confidence, which may ſeek for remiſſion of ſins. This paſſage of the Auguſtan Confeſſion we thus underſtand, that habitual reigning, wilful ſin againſt Conſcience, and without Repentance is inconſiſtent with a ſtate of Grace, and Reconciliation. And we think that all Proteſtants (except Antinomians) are agreed in this. One paſſage more, and we have done with this Confeſſion of Faith. It is in the ſame 20th. Article of Faith, a little before the paſſage laſt quoted. There is no need here of diſſtations about predeſtination, and the like. For the promiſe is univerſal, and it takes nothing from works, yea it ſtirs up to Faith and to Works that are truely good. For remiſſion of ſins is transferred or removed from our Works (unto God's) Mercy, not that we may do nothing, but much rather, that we may know how our Obedience pleaſeth God, in our ſo great infirmity.

This was the firſt Proteſtant Confeſſion of Faith, written by Melancthon, Received by the Proteſtant Churches, ſubſcribed by their Miniſters, and that not onelyonly by Luther, and thoſe of his Party, but even by Calvin alſo. It was likewiſe ſubſcribed by ſeven Princes and Dukes in Germany, and by the Magiſtrates of Cities, and preſented unto the Emperour Charles V. in the Year 1530. We hope then, it will not be denyed, but that this Auguſtan Confeſſion contains the true Doctrine of the Goſpel in the points of Juſtification by Faith, and of the neceſſity of Repentance unto the obtaining pardon of ſin; and of ſincere Obedience unto the obtaining of Eternal Salvation. And if ſo, then our Doctrine in thoſe points, is likewiſe the true Doctrine of the Goſpel, for it is the ſame with that of the Auguſtan Confeſſion, as to thoſe Matters of which we treat.

From the Auguſtan Confeſſion, and the Teſtimony of many Princes, Paſtours, Cities, and Churches, who ſubſcribed, and received it, we come to the Articles of the Church of England, which we have all ſubſcribed, the 11th. Article concerning Juſtification we moſt heartily embrace, and acknowledge that it is a moſt wholſome Doctrine, and full of comfort, that we are juſtified by Faith onelyonly, in that ſenſe which is more largely explained in the Homily of Juſtification, to which the Article expreſly refers us, and which by conſequence we have ſubſcribed, by ſubſcribing the p. 90Article. It is called a Sermon of the Salvation of Mankind by Chriſt onelyonly; and a very good Sermon it is, worth a thouſand of our Authour's Letter, which deſerves not to be mentioned the ſame Day with it. For underſtanding then the true and full meaning of the Article of Juſtification, we muſt have recourſe to the Homily, or Sermon of Salvation. In which Excellent Sermon, pag. 13. We read as followeth, London Edit. 1673.[That though according to the Apoſtle, we are juſtified by a true and lively Faith onelyonly, and that that Faith is the Giſt of God. [Yet that Faith doth not ſhut out Repentance, Hope, Love, Dread, and the Fear of God, to be joined with Faith in every Man that is Juſtified, but it ſhutteth them out from the office of Juſtifying. So that although they be all preſent together (marke that, they do not onelyonly neceſſarily follow, and flow from Faith in time, but when we are firſt Juſtified, they are preſent together with it,) in him that is Juſtified, yet they Juſtifie not altogether, nor the Faith alſo doth not ſhut out the Juſtice of our good Works, as neceſſary to be done afterwards, of Duty towards God (for we are moſt bounden to ſerve God, in doing good Deeds commanded by him, in his Holy Scripture, all the Days of our life,) but it excludeth them, ſo that we may not do them to this intent, to be made good by doing them. For all the good works that we can do, be imperfect, and therefore not able to deſerve our Juſtification, &c. — Again in the ſecond part of that Sermon, pag. 15. Nevertheleſs this Sentence, that we be Juſtified by Faith onelyonly, is not ſo meant of them, that the ſaid Juſtifying Faith is alone in Man, without true Repentance, Hope, Charity, Dread and Fear of God at any time and ſeaſon. Nor when they ſay, that we be Juſtified freely, they mean not, that we ſhould, or might afterwards be idle, and that nothing ſhould be required on our parts afterwards: Neither they mean not, ſo to be juſtified without good Works, that we ſhould do no good Works at all. — But this ſaying, that we be juſtified by Faith onelyonly, freely, and without Works, is ſpoken for to take away clearly all Merit of our Works, as being unable to deſerve our Juſtification at God's Hand, and thereby moſt plainly to expreſs the weakneſs of Man, and the Goodneſs of God, the great infirmity of our ſelves, and the Might and Power of God, the imperfectneſs of our own works, and the moſt abundant Grace of our Saviour Chriſt, and therefore wholly to aſcribe the Merit and Deſerving of our Juſtification unto Chriſt onelyonly, and his moſt precious Blood-ſhedding. This Faith the Holy Scripture teacheth us, this is the ſtrong Rock and Foundation of Chriſtian Religion, this Doctrine all Old and Antient Authours of Chriſt's Church do approve, this Doctrine advanceth, and ſetteth forth the true Glory of Chriſt, and beateth down the vain-glory of Man, this whoſoever denieth is not be accounted for a Chriſtian Man, nor for a ſetter forth of Chriſt's Glory, but for an Adverſary to Chriſt, and his Goſpel, and for a ſetter forth of Mens vain-glory. Again, pag. 16. The true meaning, and underſtanding of this Doctrine, we be Juſtified freely by Faith without Works, or we be Juſtified by Faith in Chriſt onelyonly, is not, that this our own Act to believe in Chriſt, or this our Faith in Chriſt, which is within us, doth juſtify us, and deſerve our Juſtification unto us, (for that were to count our ſelves to be juſtified by ſome Act or Vertue, that is within our ſelves,) but the true underſtanding and meaning thereof is that, although we hear God's Word, and believe it, although we have Faith, Hope, Charity, Repentance, Dread and Fear of God within us, and do never ſo many Works thereunto: Yet we muſt renounce the Merit of all our ſaid Vertues, of Faith, Hope, Charity, and all other Vertues and good Deeds, which we either have done, ſhall do, or can do, as things that be far too weak and inſufficient, and imperfect, to deſerve remiſſion of our ſins, and our Juſtification; and therefore we muſt truſt onelyonly in God's Mercy, and that Sacrifice which our High Prieſt and Saviour Chriſt Jeſus the Son of God, once offered for us upon the Croſs, to obtain thereby God's Grace, and Remiſſion, as well of our Original Sin in Baptiſm, as of all Actual Sin committed by us after our Baptiſm, if we truly repent, and turn unfeignedly to him again. And at the end of the ſame 16. and beginning of 17. Page, You ſee, that the very true meaning of this Propoſition, or Saying, we be Juſtified by Faith in Chriſt onelyonly (according to the meaning of the Old, Antient Authours, I) p. 91is this: We put our Faith in Chriſt, that we be juſtified by him only, that we be Juſtified by God's free Mercy, and the Merits of our Saviour Chriſt onelyonly, and by no Vertue or good Works of our own, that is in us, or that we can be able to have, or to do, for to deſerve the ſame: Chriſt himſelf only being the Cauſe meritorious thereof.] All this, we moſt heartily approve of: But we doubt, whether our Authour will join with us in it, becauſe he ſays, the Papiſts own this, That Chriſt onelyonly is the Meritorious Cauſe of our Juſtification. And if it be ſo, Lett. pag. 6.then according to his reckoning the Church of England and we, may be both Papiſts, in the point of Juſtification, notwithſtanding that the ſaid Homily was written purpoſely againſt the Papiſts, and we have all ſubſcribed to it. It may be our Authour has ſo accuſtomed himſelf to call Men Papiſts, when ever he is angry with them, that he cannot forbear it; and therefore as he uſed to call the Church of England Men Papiſts, ſo now being angry with us, his Paſſion may have excited him to bring his Habit into Act, and to rank us alſo among Papiſts, in the point of Juſtification. But we leave this, and proceed to what is more material; and that is, that if we be not Juſtified by Works, becauſe they do not, nor cannot merit Juſtification, then it will follow that for the ſame reaſon, we are not Juſtified by Faith, becauſe Faith can no more merit Juſtification, than Works. This Objection the Authour, or Authours, of the Homily foreſaw, and anſwered it, by confeſſing that Faith doth not Juſtify us on the account of its meritorious Nature, but on another account. Their Words are theſe, [As great and as godly a Vertue, as the lively Faith is, yet it putteth us from it ſelf, and remitteth or appointeth us unto Chriſt, for to have only by him remiſſion of our ſins or Juſtification. So that our Faith in Chriſt (as it were) ſaith unto us thus, It is not I that take away your ſins, but it is Chriſt only, and to him only I ſend you for that purpoſe, forſaking therein all your good vertues, Words, Thoughts and Works, and only putting your truſt in Chriſt.

And in the Third Part, Pag. 17. Nevertheleſs, becauſe Faith doth directly ſend us to Chriſt for remiſſion of our ſins, and that by Faith given us of God, we embrace the Promiſe of God's Mercy, and of the remiſſion of our ſins, (which thing none other of our vertues or works properly doth,) therefore Scripture uſeth to ſay, that Faith without Works doth Juſtify.] Thus far that Excellent Sermon. And this is the ſame thing which we maintain, That God hath choſen Faith above all other Graces and Vertues, to be the receptive, applicative Condition, or moral Inſtrument and Means of Juſtification, becauſe it hath a proper and peculiar aptitude and fitneſs for that uſe, being both of an illuminative and receptive Nature; and as it is of an illuminative Nature, it aſſures us, that we can be Juſtified by no Satisfaction and Merit, but that of Chriſt, and ſo it ſends us to him alone for Juſtification: Then as it is of a receptive Nature, it embraceth the Promiſe, and takes hold of him, and his Righteouſneſs, as held forth to us in the Promiſe, that thereby, and for the Satisfaction and Merits thereof alone, and for no other thing, we may be Juſtified. In this ſenſe we hold, that we are Juſtified by Faith onelyonly, and that Faith is the onelyonly receptive, applicative Condition of Juſtification. Yet this hinders not, but that Repentance is the diſpoſitive Condition of Juſtification. The Homily ſaith expreſly, that Faith doth not ſhut out Repentance, but that they are preſent together, and that by Faith we truſt only in Gods mercy, and Chriſts Sacrifice, to obtain thereby Remiſſion of all Sins, Original and Actual, if we truly repent, and turn unfeignedly to him again, Part 2. pag. 16. Which words manifeſtly ſhew, that they held Repentance to be a Condition of Juſtification; but it cannot be according to the Authours of the Homily, either a meritorious Condition, for there is none ſuch at all poſſible; nor a receptive, applicative Condition, for that is the office of Faith onelyonly. Therefore it muſt be a diſpoſitive Condition. And then after one is Juſtified, it is evident, that they held ſincere Obedience to be indiſpenſably p. 92neceſſary to his continuing in a Juſtified ſtate, and obtaining Eternal Salvation. For they ſay in Part 3. pag. 17. that if after we are Juſtified, and made Members of Chriſt, we care not how we live, whether we do good, or avoid evil Works, we make our ſelves Members of the Devil, and ſurely that is inconſiſtent with a Juſtified ſtate: Therefore to prevent our becoming Members of the Devil again, ſincere Obedience from a Principle of Faith and Love is indiſpenſably neceſſary. And that this was their true meaning is further evident from the Sermon of Good Works, Part I. pag. 29. Where they quote and approve the ſaying of Chryſoſtom, concerning the penitent Thief. The words are, [This I will ſurely affirm, that Faith onelyonly ſaved him. If he had lived, and not regarded Faith, and the works thereof, he ſhould have loſt his Salvation again.] Indeed this is but a Suppoſition, and we have no reaſon to think, that if he had lived longer he would not have been careful to lead a Life of Faith and Holy Obedience; yet if the antecedent be ſuppoſed, the conſequent neceſſarily follows, that he would have loſt his Salvation again. For as it is in the Sermon of Faith, [To them that have evil works, Second Part p. 24.and lead their Life in diſobedience, and tranſgreſſion, or breaking of God's Commandements, without Repentance, pertaineth not everlaſting Life, but everlaſting Death, as Chriſt himſelf ſaith, they that do evil ſhall go into everlaſting fire, Mat. 25.] Theſe Paſſages do manifeſtly ſhow, that in the Judgment of the Church of England, as ſincere Repentance is indiſpenſably neceſſary to obtain forgiveneſs of ſin, ſo ſincere Obedience, from a principle of Faith and Love, and bringing forth Fruits meet for Repentance, is indiſpenſably neceſſary to the eſcaping of eternal damnation, and obtaining of eternal Salvation. Let any Man read, and conſider the Sermon of Repentance in the ſame Book, Tom. 2. pag. 324. and he will ſee this to be as clear as the Light at Noon-day. We will quote one ſhort Paſſage out of it, in Page 339. they ſay, [The filihineſs of ſin is ſuch, that as long as we do abide in it, God cannot but deteſt and abhorre us, neither can there be any hope, that we ſhall enter into the Heavenly Jeruſalem, except we be firſt made clean, and purged from it. But this will never be, unleſs forſaking our former Life, we do with our whole Heart return unto the Lord our God, and with a full purpoſe of Amendment of Life, flee unto his Mercy, taking ſure hold thereupon, through Faith in the Blood of his Son Jeſus Chriſt.] This excellent Paſſage ſhews clearly, that as Faith is the receptive, applicative Condition, ſo true Repentance is the diſpoſitive Condition of the Covenant of Pardon and Life, and that the one is as neceſſary in its kind, as the other is; and that unleſs through Grace we do both, we are undone for ever. Thus we have ſhewed at large what was the old Goſpel Doctrine of the Church of England at the Reformation, and that our Doctrine is exactly the ſame. Therefore it muſt needs be a moſt horrid (we will not ſay lye, but) falſehood, that we preach a new Goſpel, and that we are to be blamed for telling People that they muſt repent, and mourn for their known ſins, leave and loath them, and God will have Mercy upon them for Chriſt's ſake.

From whole Societies of Proteſtants, we paſs to the Teſtimonies of Individual Paſtours of the Reformed Churches. And we begin with Calvin, who in his Commentary on Ezek. 18.23. ſayes, (Deus ergo non ita vult omnes ſalvos fieri, ut diſcrimen omne tollat boni & mali; ſed praecedit veniam poenitentia, quemadmodum hîc dicitur:) Therefore God doth not ſo will all Men to be ſaved, as to take away all difference between good and evil; but Repentance goes before Pardon, as it is here ſaid. And again on the ſame Text, We hold therefore, that God doth not will now the death of a Sinner, becauſe he calls all to Repentance, without making a difference, and promiſes that he ſhall be ready to receive them (modo ſeriò reſipiſcant) if they (or on condition that they) earneſtly repent. And in his Inſtitutions he writes thus, Lib. 3. cap. 3. Sect. 20.Quare ubi remiſſionem peccatorum p. 93offert Deus, &c. For which reaſon, where God offers remiſſion of ſins, he likewiſe uſeth to require: on our part Repentance, ſignifying thereby that his Mercy offered, ought to cauſe Men to repent. Doe (ſaith he) Judgment and Juſtice, becauſe Salvation is come near at band, (Iſa. 56.1.) Likewiſe, The Redeemer ſhall come to Sion, and to them who turn from tranſgreſſion in Jacob, (Iſa. 59.20.) Again, Seek the Lord, while he may be found, call upon him, while he is near; let the wicked forſake his way, and the unrighteouſneſs of his thoughts, and let him return unto the Lord, and he will have mercy upon him, (Iſa. 55.6, 7.) Again, Be converted and repent, that your ſins may be blotted out, (Acts 3.19.) Where yet it is to be noted, that this Condition, (to wit of Repentance) is not ſo annexed (to thoſe Promiſes,) as if our Repentance were the ground of meriting our pardon; but rather (becauſe the Lord hath determined to ſhow mercy unto Men for this end, that they might repent,) he ſhews them whither they are to go, (to wit unto God by Repentance,) if they will obtain Favour.

In theſe paſſages we obſerve,

(1.) That Calvin ſays expreſly, That Repentance is a Condition annexed to the promiſe of pardon.

(2.) That the performance of that Condition goes before pardon; And,

(3.) That therefore we are to repent, and ſo perform the Condition, that we may obtain the Grace of pardon.

(4.) That in Calvin's Judgment Repentance is a Condition of Juſtification, and that becauſe Calvin believed Juſtification and pardon of ſin to be the ſame thing, as is moſt evident from what he writes againſt Oſiander, Inſtit. 3d. Book, cap. 11. Sect. 4.11, 21, 22.

(5.) That in Calvins Judgment Repentance is the diſpoſitive Condition of Juſtification. For it muſt be either the receptive or diſpoſitive Condition; but it cannot be the receptive Condition, for in Calvin's judgment Faith is the only receptive Condition, therefore it muſt be the diſpoſitive Condition. And indeed Calvin ſo held it to be, for in his third Book of Inſtitutions, chap. 3. Sect. 18. He ſays, Privatim Deo confiteri, pars eſt verae poenitentiae quae omitti non poteſt. Nihil enim minus conſentaneum quam ut peccata ignoſcat Deus, in quibus nobis ipſi blandimur, &c. To confeſs our ſins in ſecret to God, is a part of true Repentance, which cannot be omitted: For nothing is leſs becoming or ſuitable, than that God ſhould forgive us thoſe ſins, in which we flatter or pleaſe our ſelves. On the contrary, Calvin writing againſt Pighius, ſays, Contra Pigh. de lib. arb. lib. 5. Sect. Adducit tamen.(Sanè humiles Deus reſpicit, ſicut illi acceptum cordis contriti & afflicti ſacrificium David canit) Indeed God hath regard unto the humble, as David ſings in his Pſalm, that the Sacrifice of a contrite and afflicted heart is acceptable and pleaſing unto him. Theſe paſſages ſhow, That in Calvin's judgment an impenitent ſinner is by reaſon of his impenitence unfit for pardon; but that the true Penitent by his Humiliation and brokenneſs of Heart is diſpoſed and fitted for pardon, ſo that it is agreeable to the perfections of God's Nature to accept ſuch a Perſon in Chriſt, and to pardon his ſins for Chriſt's ſake: And as Calvin held Faith and Repentance to be the Conditions of our Juſtification, ſo did he hold ſincere Obedience from a Principle of Faith and Love, to be the Condition of our not falling from a juſtified ſtate, and of our obtaining the poſſeſſion of Eternal Life and Glory. For thus he writes in his Inſtitutions, Quoties ergo audimus, &c. Therefore as often as we hear, lib. 3. cap. 17. Sect. 6.that God beſtows his benefits on them who keep his Law, we are to remember that God's Children are there deſigned or deſcribed by the Duty, which they ought to be continually exerciſed in; that we are for this reaſon adopted that we ſhould reverence and honour him for our Father. (Ne ergo ipſi adoptionis jure nos abdicemus, hàc ſemper enitendunt, quo tendit noſtra vocatio:) Therefore leaſt we ſhould abdicate, diſinherit; or deprive our ſelves p. 94of the right of Adoption, we muſt evermore be endeavouring to attain the end of our (Chriſtian and Heavenly) calling. By this paſſage we ſee that Calvin held ſincere filial Obedience to be a Condition neceſſary on our part to our continuing in a ſtate of Sonſhip, and to our obtaining the Heavenly Inheritance of Children. It is confeſſed, that he did not think, that the performance of ſuch Obedience, and perſeverance therein to the end, depends principally on Man's Will; nor do we think any ſuch thing, nay we declare, that it depends principally on God's ſpecial Grace and Favour through Jeſus Chriſt. He alſo did not think the ſaid Obedience to be meritorious; nor do we, nay we utterly abhor any ſuch Thought: So that in this Matter Calvin and we do exactly agree againſt our Authour: Inſt. l. 3. c. 14. Sect. 18.Calvin ſayes, (Dum operum fiduciam excludimus, hoc volumus duntaxat, ne mens Chriſtiana ad operum meritum, velut ad ſalutis ſubſidium, reflectatur: Sed penitùs reſideat in gratuitâ juſtitiae promiſſione:) Whilſt we exclude all truſt or confidence in works, we mean this onelyonly, that the mind of a Chriſtian ſhould not look on the merit of good works, as unto an help towards the obtaining Salvation, but that it ſhould wholly reſt in the free Promiſe of Righteouſneſs.) Here Calvin himſelf gives us a Key to open the true meaning of any Expreſſions of his, that may incline any body to think, that he ſlighted good Works of holy Obedience. And he would have us to know, that all ſuch Perſons, that think ſo of him, quite miſtake his ſenſe, for his true meaning is only, that good Works are not in the leaſt meritorious, that under that falſe notion they are to be ſlighted indeed; and that true Chriſtians ſhould have no regard unto them, as if by their merit they could help us to obtain Salvation. now under this falſe Notion we reject them utterly, as much as our Authour or any other Man can do. Yet can we never allow that good Works which are really ſuch ſhould be cryed down as unneceſſary to Salvation in that way that the Lord hath made them neceſſary; much leſs can we agree to the horrid Opinion of the Amsdorſian Lutherans, that good Works are pernicious to Salvation. So much for Calvin. Next to him it is fit that Beza ſhould appear to give in his Teſtimony. And he gives it clearly on our ſide. For thus he writes in his 20th. Epiſtle, Conjunctas autem eſſe poenitentiam, & remiſſionem peccatorum, &c. That Repentance and Remiſſion of ſins are joyned together; and ſo indeed that Repentance goes before Remiſſion of ſins, partly the expreſs Word of God teaches it, partly alſo Reaſon it ſelf and common ſenſe, how corrupt ſoever, ſhews it. John (ſays Mark in his 1. Chapter) preached the Baptiſme of Repentance for Remiſſion of ſins. And Luke 13. Except (ſays Chriſt) ye repent, ye ſhall all likewiſe periſh. And Luke 24.47. Repentance (ſaith Luke) and Remiſſion of ſins muſt be preached in his Name. Moreover nothing doth occur more frequently in the Scriptures than ſuch Teſtimonies: For neither doth the Lord vouchſafe the Grace and Favour of Remiſſion of ſins unto others but them that are penitent. From this paſſage we obſerve,

(1.) That it is a Truth ſo bright and clear, that Repentance goes before pardon of ſin, that in Beza's Judgment the common Senſe and Reaſon of Mankind doth or may diſcern it.

(2.) That this Teſtimony can not be eluded and put off, by ſaying that it is a legal and not an Evangelical Repentance that goes before pardon of ſin. For the proofs which Beza brings from Scripture, will by no means admit of this Evaſion. For,

(1.) The Repentance that (Beza ſaith) goes before pardon of ſin, is the Repentance which Chriſt exhorted the Jews unto, Luke 13.3, 5. and which he ordered his Apoſtles to preach unto all Nations in his Name, beginning at Jeruſalem. Luke 24.47.Luke 24:47But certainly that was an Evangelical, and not a meer legal Repentance.

p. 95(2.) The Repentance which in Beza's Judgment goes before pardon of ſin, is a Repentance to which is made the promiſe of pardon of ſin, ſo that whoſoever doth not thus repent ſhall periſh, but whoſoever doth thus repent ſhall not periſh. Therefore it is and muſt be an Evangelical, and cannot be a meer Legal Repentance, for pardon of ſin is not promiſed to a meer Legal Repentance: And it cannot be truly ſaid, that a Man who repents with a meer legal Repentance ſhall not periſh. Thouſands have periſhed Everlaſtingly, who yet repented with a meer legal Repentance: And Judas was one who ſo repented, Matth. 27.3, 4. And when he had done it, he went and hanged himſelf. It is moſt evident then that Beza did not bring thoſe Texts to prove that a meer legal Repentance goes before pardon of ſin, for thoſe Texts do not ſpeak of a meer legal Repentance, but of one that is truely Evangelical, to which pardon of ſin is ſo infallibly aſſured, That whoſoever doth not ſo repent, ſhall periſh, and whoſoever doth ſo repent, ſhall not periſh.

But ſome may ſay, yet Beza affirms in the ſame Epiſtle, that contrition of Heart doth not properly proceed from the Goſpel. We Anſwer, It is true, he doth ſay ſo, but it is plain, he was miſtaken in that, and contradicts Calvin, who ſayes expreſly, Inſt. l. 3. c. 3. Sect. 19.that (Cum totam Evangelii ſummam breviter complecti voluit, dixit, &c.) When the Lord Chriſt would comprehend the whole ſumm of the Goſpel in few words, he ſaid that it behoved him to ſuffer, to riſe again from the dead, and that Repentance and Remiſſion of ſins muſt be preached in his Name, and this the Apoſtles after his Reſurrection preached, that he was raiſed up by God to give Repentance unto Iſrael, and Remiſſion of ſins.) It may be, Beza had ſome peculiar conceit, that all Repentance, of what kind ſoever, is properly from the Law, and but improperly from the Goſpel. It would ſeem ſo by his ſaying, that a contrite Heart is not properly from the Goſpel; and yet a contrite Heart is the Sacrifice which God will not deſpiſe, which he is certainly well-pleaſed with through Chriſt, Pſal. 51.17. But though Beza was miſtaken in ſaying, that a contrite Heart is not properly from the Goſpel, yet he plainly ſaw the main Truth which we plead for, and confeſſed it, and proved it by clear Scripture, that ſincere Repentance goes before pardon of ſin.

The ſame Beza, in his Confeſſion of Faith, Cap. 4. Art. 5. ſayes, Pater Caeleſtis nobis annunciat, &c. The Heavenly Father declares to us, that he hath ſo loved the World, that he hath given his only begotten Son for it, ea conditione, on that condition, that whoſoever believes in him ſhould not periſh, but have everlaſting Life. And Art. 6. he ſayes, that Faith embraces, and appropriates to ones ſelf, Chriſt and all that is in him; for ſince be is offered us to be poſſeſſed by us, with this condition, if we believe in him; one of the two th…n, muſt neceſſarily be, to wit, either that all is not in Chriſt, which is neceſſary to our Salvation: Or if all be in him, then he poſſeſſeth all things, who poſſeſſeth Chriſt by Faith.

And in his ſhort Confeſſion, Art. 10. Itaque meritò concludere poſſumus, in uno Jeſu Chriſto contra omnia mala quae conſcièntias noſtras terrere poſſunt — praeſentiſſima remedia reperiri: Sed addenda eſt conditio, ſi iſta remedia nobis applicemus. Therefore we may juſtly conclude, that in one Jeſus Chriſt there are found ſoveraign, infallible remedies againſt all the evils that can terrifie our Conſciences: But this condition muſt be added, if we apply thoſe remedies to our ſelves. We ſee Beza put it into his Confeſſion of Faith, as an Article of his Belief, that the Goſpel Covenant hath a Condition, and is conditional.

The ſame Authour in his little Book of Queſtions and Anſwers, the Firſt Part, to the Queſtion, You ſay then that Good Works are neceſſary to Salvation? he Anſwers, that if Faith be neceſſary to Salvation, then Good Works are likewiſe neceſſary to it, (non tamen ut ſalatis cauſam,) yet not as the cauſe of Salvation, (for we are p. 96juſtified, and therefore live onelyonly by Faith in Chriſt,) but as ſomething that is neceſſarily joined with Faith, as Paul ſaith, they are the Children of God, who are led by the Spirit of God, Rom. 8.14. And John, that he is righteous who doth righteouſneſs, 1 John 4.7. — So that it plainly appears they are contentious Men, who condemn the neceſſity of Good Works, as a falſe Doctrine. Thus Beza. And we do no more ſay, that Good Works are neceſſary, as the cauſe of Salvation, than he doth; nor do we, any more than he, ſay that Good Works without Faith are the neceſſary Condition of obtaining Salvation. On the contrary we ſay, that Faith is the Spring of all our good Motions, and runs through them all, and that it is Good Works done from a Principle of Faith and Love, which are the neceſſary Condition of obtaining Salvation.

Laſtly, To the Queſtion, What then if Faith be firſt given to a Man at the point of Death? For this ſeems to have been the caſe of the penitent Thief, who was crucified (with Chriſt.) What good Works can ſuch a Man do? Beza Anſwers, Yea the Faith of that Thief in a moſt ſhort time, was unſpeakably energetical, or effectual and operative, for he reproved the other Thief for his blaſphemies and wickedneſs, he abhorred his own Crimes; with a firm and moſt wonderful Faith, he acknowledged Chriſt to be an Eternal King, and prayed unto him as a Saviour, under the very ignominy and ſhame of the Croſs, when all his own Diſciples were ſilent, and ſpoke not one word for him; he did alſo openly rebuke the Jews for their Cruelty and impious Expreſſions. But ſo it is that Confeſſion of ſin, Prayer to God the Father through Chriſt, and thanksgiving, are the moſt excellent Works of the Firſt Table, which in no Man can be wholly ſeparated from Faith. And although ſome may be ſo prevented by Death, as not to have power to ſhew forth any works of the Second Table; yet in ſuch a Man Faith is not therefore to be eſteemed idle and unfruitful, becauſe it hath Love conjoined, though not in Energie and Act, yet in Power and Principle.] Thus far Beza. To which we agree, as we ſaid before, In ſuch extraordinary caſes, God requires no more of Men, as abſolutely neceſſary to their Salvation, than they have time and ſtrength to perform; but accepts the will for the deed through Jeſus Chriſt, 2 Cor. 8.12.

Our next Witneſs is Mr. Fox, the Authour of the Book of Martyrs. The World hath been told already, in the defence of Goſpel-Truth, pag. 35. that holy Mr. Fox in his Latine Book, of Chriſt freely Juſtifying, maintains that Faith is the proper, receptive, applicative Condition of Juſtification, and that Repentance is the diſpoſitive Condition, it is that which prepares us for receiving Juſtification. But ſome who read that Diſcourſe of his in the Book of Martyrs, which our Authour directs them unto, may poſſibly object, that in the ſecond Volume of the Book of Martyrs, pag. 192. he ſaith, The Promiſe of Life and Salvation is offered unto us freely without any Condition. We Anſwer, It is true, he doth ſay ſo, but he means, that it is without any Meritorious, Legal Condition, and all ſuch Conditions we reject as much as he did, or any Man can do, as appears by what we have ſaid at large, in giving account of our Judgment concerning the Conditionality of the Covenant. That this was Mr. Fox's true meaning, appears from his own Words in the ſame Page, a few Lines after, [The Voice of the Goſpel (ſaith he) differeth from the Voice of the Law in this, that it hath no Condition adjoined of our meriting, but only reſpecteth the Merits of Chriſt the Son of God.] If our Authour will not admit of this explication of Fox's Words, that he only rejected all Meritorious and Legal Conditions; but will needs have it, that he abſolutely rejects all Conditions of the Covenant of Grace, both Legal and Evangelical; then we muſt ſay, that he hath little reſpect to the Memory and Credit of Mr. Fox, ſince he makes him moſt ſhamefully to contradict himſelf: And was he fit then to write a Book of Martyrs, or to be himſelf a Witneſs for the Truth againſt the Papiſts! Can he be juſtly admitted to bear witneſs againſt others, who by ſelf-contradiction p. 97is a falſe Witneſs againſt himſelf. Truly we ſhould be loath ſo to expoſe that good Man to the ſcorn of the Papiſts; and therefore we poſitively affirm, that he doth not contradict himſelf at all, becauſe the Conditions are of different kinds which he denies and affirms. He denies that there are any properly, meritorious, legal Conditions of the new Covenant; and ſo do we: He affirms, that there is a proper Evangelical Condition, to wit Faith and conſtant Confeſſion: (They are his own Words in his Latine Book aforeſaid.) And we join with him in affirming the ſame.

And now we do further make it known to the People, that Mr. Fox in the ſaid Book concerning Chriſt freely Juſtifying, doth grant, that after we are freely juſtified by Faith in Chriſt, ſincere Obedience to Chriſt's Commandments is neceſſary to retain, or not to loſe our Juſtification. Theſe are his own Words, [Quod autem dici ſolet per obedientiam retineri juſtificationis gratiam, Page 369, 370.ut hoc concedatur aliquo modo, non tamen hinc, &c. As for that which uſeth to be ſaid, that the Grace of Juſtification is retained by Obedience; though that be granted in ſome ſenſe, yet it doth not follow from hence that Juſtification is by Obedience. Moreover when we ſay, that Juſtification is retained by Works, that is not ſo to be taken, as if it were done for the dignity or merit of our Actions, but onelyonly for the Redeemer's ſake; for whoſe ſake the Perſon is firſt accepted, and then the Actions alſo pleaſe God, which otherwiſe of themſelves would be impure, and of no account. But ſay they, the perſeverance or continuance of Juſtification is loſt by wicked works. But we ſay, evil works are two ways to be conſidered in us; either as they cleave to us, or remain in us, as in all the Saints through infirmity of the fleſh, and we by and by riſe again, by Repentance and Faith; and ſuch ſin, as the Apoſtle ſaith, ſhall not have dominion over us. Or again, they may be conſidered, as againſt our Conſcience we willingly give up our ſelves to ſin, that we may ſerve it with evil delight: But this ſort of ſin can no wiſe conſiſt with this Faith of which Paul ſpeaks, which hath place in none, but in thoſe who being turned from ſin, are converted unto God. — And in the ſame Book, pag. 374. Love is neceſſary, and it pleaſeth God, to wit, in thoſe who are reconciled, and for the ſake of Chriſt. For God naturally rejoiceth in the Obedience of thoſe that are his; which though it be imperfect, yet endeavours ſuch as they are, he approves in thoſe whom he hath reconciled to himſelf in Chriſt. So then Faith, that is, Chriſt apprehended by Faith, juſtifies us freely. But we again ought by no means to receive that Grace in vain: But he receives it in vain, whoſoever he be, that doth not yeild himſelf obedient to the Commands and Example of Chriſt. Thus far Mr. Fox, where we ſee he plainly grants, that ſincere Obedience after we are juſtified, is neceſſary that we may not loſe the Grace of Juſtification; and this is no more, but that it is neceſſary to prevent our falling wilfully under the guilt of new ſins of Omiſſion and Commiſſion, which without renewing our Faith and Repentance, and returning to God, and our Obedience to him again, would certainly damn us, and ſink us into Hell. We mean no more by it, and we believe, that God for Chriſt's ſake will keep all his juſtified ones from ſo falling away, but withal we hold, that God keeps us in a juſtified ſtate, partly by fear of falling into ſin, and partly by the Faith of the indiſpenſable neceſſity of Obedience and Repentance, as means to be uſed on our part to keep us from falling away. The Lord puts his fear in our Hearts, that we may not depart from him; and he keeps us by his power through Faith unto Salvation.

From Fox we paſs to Rollock, another good Man, unto whom a Famous and Learned Epiſcopal Divine, Dr. Robert Baron, hath given this Teſtimony, that he was (Sanctiſſimus & Doctiſſimus, &c.) a moſt Holy and Learned Man, and that the Character of Moſes, might be truly attributed to him, that he was very Meek above all the Men which were upon the Face of the Earth. This Meek Saint wrote a Book of Effectual Calling at Edinburgh, in the Year 1597. juſt about an Hundred Years agoe. In which he affirms poſitively, that the Covenant of Grace is conditional, and that both Faith and Repentance go before Juſtification.

p. 98In the Firſt Page of his Book, he ſays, Vocati, eâdem Dei gratiâ reſpondent, creduntque in Deum per Jeſunt Chriſtum. Reſponſio haec ſides eſt, quae reipſâ eſt conditio promiſſionis, Tract de Vocat. Efficaci Edit. Herborn. 1618.&c. They who are called (effectually) by the ſame Grace whereby they are called, anſwer the call, and believe in God through Jeſus Chriſt. This Anſwer is the Act of Faith, which is the very Condition of the Promiſe that is in the Covenant of Grace. Wherefore Effectual Calling conſiſts in the Promiſe of the Covenant, which is made on Condition of Faith, and in Faith, (quae nihil aliud eſt, quàm impletio conditionis,) which is no other thing, but the fulfilling of the Condition. And in the 24th Chapter, pap. 258. he ſayes, (Reſipiſcontia Juſtificationem antecedit, &c.) Repentance goes before Juſtification, after the manner that Faith and Hope go before it: For it is ſaid of the Baptiſt, that he preached the Baptiſm of Repentance for the Remiſſion of ſins, Mark 1.4. and Luke 3.3. And if any would know, what he means by that Repentance which, he ſayes, goes before Juſtification; after he had fully and clearly explained the nature of it in all its parts, and ſhewed it to be an Evangelical Repentance, and diſtinguiſhed it from that which is called Legal; he tells us in Page 257. what he meant, by giving a ſhort, but comprehenſive definition of it, thus, (Reſipiſcentia eſt poſt functum & malum jam perpetratum, dolor propter offenſum Dèum, & ex dolwe mutatio quaedam totius animi à malo in bonum:) Repentance is a grief or ſorrow (after the fact is done, and the ſin is committed,) for having thereby offended God, and a change of the whole Soul from Evil to Good, ariſing from that grief or ſorrow. This is the Repentance which Rollock ſayes, goes before Juſtification; and it is remarkable, that he makes a change of the whole Soul, from Evil to Good, to be eſſential unto this Repentance, and conſequently, that in order of nature before Juſtification, there is a real change of the whole Soul from Evil to Good. This Doctrine was preached, and written at Edinburgh an Hundred Years agoe, and then it was accounted good Divinity, and old Goſpel, and the Preacher of it was eſteemed, and that deſervedly, a great Saint, and a Man of Learning and Judgment, both at home and abroad. How it ſhould come to be New Divinity, and a New Goſpel, or part of a new Goſpel now, is to us a Myſtery, for ſure it is an Hundred Years older now, than it was then. Any Body therefore might think, in all reaſon, that our Authour came too late to give it a new Name. There muſt be ſome Myſtery in this buſineſs, whatever it be; We with it be not a Myſtery of Iniquity.

From Rollock we paſs to Zanchy, becauſe he lived in thoſe Times, and is one of thoſe Divines whom our Authour would make the People believe to be for him, and againſt us, and that becauſe he is againſt us, therefore we are againſt him, Lett. p. 27.and generally neglect and deſpiſe him. But what if after all this, Zanchy be clearly for us in this matter, then it is to be hoped that People, nor our Authour himſelf, will not eaſily believe, that we not only neglect, but deſpiſe our good Friend. And that he is ſuch, we are content that his own Words ſhould judge between us, Credimus ad veram juſtitiae Chriſti participationem, Zanch. de Relig. cap. 18. Theſ. 1.coque ad foreign cum Chriſto neceſſariam eſſe poenitentiam, &c. We believe that Repentance is neceſſary, in order to a true participation of the Righteouſneſs of Chriſt, and therefore to communion with Chriſt; Mark 1.4, 15. Lake 13.3, 5.Mark 1:4Mark 1:15whereby being turned from ſin, and the World, through the change of our Mind and Will, we may be converted unto Chriſt, and cloſe united unto him; and to the end we may obtain Remiſſion of ſins in him, and from him, and may be cloathed with his Righteouſneſs and Holineſs.

1. Here we ſee, that Zanchy held Repentance to be antecedently neceſſary in order of Nature, to the obtaining of Remiſſion of ſins, through the Righteouſneſs of Chriſt.