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

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

p. 982. That by Repentance we are turned from ſin and the world, and changed in our Mind and Will. From which Premiſſes this Concluſion neceſſarily follows, that before we be Juſtified, and our ſins forgiven; there muſt be a real change in us, and our Minds and Wills muſt be turned from ſin and the World. This is a hard ſaying p. 99to thoſe who would have their Juſtification and pardon, and likewiſe their ſin and the World altogether. But though it be hard, it is true and good, and that not meerly becauſe Zanchy ſaies ſo, but becauſe he proves it by the plain Word of God, who can neither deceive, nor be deceived, Mark 1.4, 15. Luke 13.3, 5.

And if we may believe the ſame Zanchy, this is not only true and good Law, but it is likewiſe true and good Goſpel. For ſays he, (de Evangelio juxta ſignificationem in Eccleſiâ receptam uſitatamque credimus nihil aliud eſſe quàm, &c. Concerning the Goſpel according to the ſignification received and commonly uſed in the Church, Zanch. de Relig. Chriſt. Vol. 3. p. 509.we believe that it is nothing but an Heavenly Doctrine concerning Chriſt, &c. to wit, that Mankind is redeemed by the Death of Chriſt, ſo that free Remiſſion of all ſins is prepared for, or is ready for all Men (modo reſipiſcant, &c.) ſo that, or on condition that they repent and believe in Jeſus Chriſt. Theſe words of Zanchy are ſo plain, they need no Commentary to make them plainer. We wiſh our Authour do not himſelf deſpiſe Zanchy for their ſake, ſince in thoſe few words, he hath comprehended the whole Summ of the new Goſpel (ſo called,) which is a good deal above Sixteen Hundred years old. Zanchy in the ſame place ſays, Tria ſunt Evangelii capita, quae a nobis exiguntur ut praeſtemus, poenitentia in deum, &c. There are three heads, or principal parts of the Goſpel, which we are required to do, Repentance towards God, Faith in Jeſus Chriſt, and a ſtudious care to obſerve whatſoever Christ hath commanded. And again, The Goſpel (ſaith he) requires only theſe three things, That being touched with a ſerious grief for all the ſins of our whole Life, we deſire from the heart that our mind and all our affections may be changed and renewed by God unto an obedient complyance with his Divine Will. And that this may be done, that we ask it of God by Prayer, and uſe our own endeavours in order to the effecting of it. Then that embracing Chriſt with a true Faith, &c. In all this it is evident, that Zanchy requires ſomething elſe beſides Faith, to be done by us in order to our obtaining Juſtification and pardon of Sin; as alſo declares that after we are juſtified we muſt endeavour to do all things whatſoever Chriſt hath commanded. Yea he ſaith that not only the Law of God, but the Goſpel of Chriſt requireth all theſe things: And elſewhere in his Miſcellanies he ſays, That if after Juſtification the Saints fall into wilful ſins againſt Knowledge and Conſcience, they muſt renew their Faith and Repentance, and return unto the Lord, and to their Obedience, or elſe they cannot be ſaved, but are undone for ever. To Zanchy we may add the Teſtimony of Muſculus, that Holy and Learned Divine, in whom God's ſpecial care of his faithful Servants appeared in an extraordinary manner; but becauſe it is ſo notorious that Muſculus is for us, that we cannot think our Authour is ſo ignorant of matters of fact, as not to know it, we ſhall quote but one ſhort paſſage out of him. Muſc. Loc. Commun. de Remiſſ. peccat. Sect. 6.Diſcernendum eſt inter eam gratiam Dei, quae nullas habet adjectas conditiones, — & eam quae conditionaliter confertur, ad quem modum peccatorum nobis remiſſio contingit. We muſt diſtinguiſh between that Grace of God, which hath no conditions annexed to it, — and that which is given conditionally, after which manner we obtain the remiſſion of ſins.

Sharpius alſo gives in his Teſtimony for us in the matter we are treating of; See his Book of Juſtification written in the Year 1609. Where page 98, he ſays, (in foedere gratiae duo ſunt. (1.) Subſtantia, &c.) Sharpii Tract. de Juſtif. edit. Genev. 1618.There are two things in the Covenant of Grace. (1.) The ſubſtance of the Covenant, which is that Righteouſneſs and Salvation is given unto the Church, through Chriſt. The (2d.) Is the Condition annexed to the Covenant, if the Members of the Church believe: And 172, The promiſe of Eternal Life is otherwiſe conditional, than by the perfect fulfilling of the Law; For it is ſaid, he that believeth, ſhall be ſaved, Acts 16.31. Mark 16.16. and page 174. Licet iſta ſint conditio ſine qua non, non tamen ſalutem efficiunt. Although theſe things (to wit Love and Holyneſs, and Continuance therein) are a condition without which we are not ſaved, yet they are not the efficient cauſe of Salvation. And page 177, 178, p. 100We grant it follows from Rom. 10.10. That Confeſſion of Chriſt with the mouth is neceſſary to Salvation, becauſe by this way and means we muſt go to Salvation, or to Heaven. — page 207. Good Works are neceſſary that we may eſcape Temporal and Eternal puniſhments, which God threatens to inflict upon the Tranſgreſſors of his Law. Rom. 8.13. 1 Theſſ. 4.5, 6. — page 69. The conditions of the promiſes, are Faith, Repentance, Patience, &c. Finally page iii. God doth not forgive ſins but to the penitent, though not for their Repentance, but for the merit of Chriſt. — And a little after, ſpiritualis vita, &c. As Spiritual Life is given us freely in Chriſt by Faith only, ſo it is preſerved and cheriſhed by Prayer, Repentance, and other Spiritual Exerciſes.

The profeſſors of Leyden in their Synopſis of purer Divinity firſt publiſhed in the Year 1624, taught the ſame Doctrine. Witneſs what they write in the ſaid Book, Synopſ. purior. Theol. edit. 3. Lugduni Batav. 1642.p. 271. Theſ. 29. Non omnem conditionem negamus in Evangelto & N. Teſt. requiri ad ſalutem: Requiritur enim conditio fidei & novae obedientiae, quae ubique urgetur, &c. We do not deny that any condition is required unto Salvation in the Goſpel, and New Teſtament: For there is required the condition of Faith and new Obedience, which is every where urged. But theſe conditions are freely given by God, neither if they be ſincere, do they by their imperfection hinder our Salvation, which proceeds from another cauſe. Here we ſee thoſe four Learned Doctors, Polyander, Rivet, Waleus and Thyſius held that not only Faith, but new and ſincere Obedience is the condition of obtaining Salvation, ſo that both together make up the one intire condition of the Goſpel.

Gomarus another Learned Profeſſor of Divinity in the Netherlands, a Member of the Synod of Dort, ſaith, That the Goſpel is called God's Covenant (Quia mutuam Dei & hominum obligationem, Oper. Gomari par. 3. diſp. 14. Theſ. 29. page 52.de vitâ aeternâ, ipſis certâ conditione dandâ promulgat) becauſe it promulgates the mutual obligation of God and Men, concerning the giving them Eternal Life upon their performing a certain condition: And it is called the Covenant of God, (de ſalute per Chriſtum gratuitâ) concerning free Salvation by Chriſt, becauſe God in the Goſpel of meer Grace publiſheth and offereth unto all men whatſoever, on condition of true Faith, not only Chriſt and perfect Righteouſneſs in him for Reconciliation and Eternal Life; but alſo he promiſeth unto his Elect, and perfecteth in them, the preſcribed Condition of Faith and Repentance. Here we ſee Gomarus holds Repentance to be part of the intire Condition of the Goſpel Covenant. Whereunto agrees the Teſtimony of Pemble, Pemble of Juſtifying Faith, Sect. 2. Chap. 1. page 22.who ſaith, [The Condition of the Covenant of Grace, (required in them that ſhall be juſtified) is Faith. —Believe this and live, is a compact of the freeſt and pureſt Mercy; wherein the Reward of Eternal Life is given us in favour to that, which bears not the leaſt proportion of worth with it: So that he that performs the Condition, cannot yet demand the wages, as due unto him in ſeverity of Juſtice, but only by the Grace of a free promiſe, the fulfilling of which he may humbly ſue for. Ibid. page 24.— And again, Although (ſaith he) the Act of Juſtification of a ſinner be properly the only work of God, for the only merit of Chriſt: Yet is it rightly aſcribed unto Faith, and it alone, foraſmuch as Faith is the main Condition of the New Covenant, which, as we muſt performe, if we will be juſtified; ſo by the performance whereof, we are ſaid to obtain Juſtification and Life. Here it is obſervable that Pemble ſaith, That Faith is the main Condition of the Covenant of Grace, which implies there is ſome Condition beſides, but ſubordinate to Faith. And this we do firmly hold that Faith is the main Condition, becauſe it is the only receptive, applicative Condition, to which Repentance the diſpoſitive Condition and all our after-Obedience is ſubordinate.

p. 101Perkins another of thoſe Divines, whom we are ſaid to deſpiſe, gives his. Vote alſo for the conditionality of the Covenant of Grace. Witneſs what he writes in his Reformed Catholick [In the Covenant of Grace, two things must be conſidered: Reformed. Cathol… point 4. of Juſtif. the manner, differ. 2. Reaſon 1.The Subſtance thereof, and the Condition. The ſubſtance of the Covenant is, That Righteouſneſs and Life Everlaſting is given to God's Church and People by Chriſt. The Condition is, That we for our parts are by Faith to receive the foreſaid benefits. And this Condition is by Grace as well as the ſubſtance.]

And in his little Latine Tract of Predeſtination, and the Grace of God, (which Dr. Twiſs defended againſt Arminius, Perkinſ. de Praedeſt. & gratiâ edit. Cant. An. 1598. pag. 130.in his Book called Vindiciae Gratiae) he ſays, [Gratia ſecunda eſt vel imputata vel inhaerens. Imputata eſt in Juſtificatione, cujus pars remiſſio peccatorum, &c. The ſecond Grace is either imputed or inherent. Imputed Grace is in Juſtification, whereof a part is Remiſſion of ſins, and this Juſtification and Remiſſion with reſpect to ſins paſt, remains firm, and will ſo remain for ever. That ſaying of the Schoolmen is moſt true: Sins once remitted never return. But when any true Believer hath fallen into ſome grievous, hainous ſin, the pardon of that defection or backſliding is indeed purpoſed and decreed by God; yet it hath no actual exiſtence at all on God's part, nor is it received at all on mans part, till he repent: Yea, if he ſhould never repent, (which yet is impoſſible,) for that one ſin he would be damned as guilty of Eternal Death. For there is no new pardon of any new ſin, without a new Act of Faith and Repentance.

This paſſage of Mr. Perkins implies to the full, all that we have ſaid concerning the neceſſity of Repentance, as the diſpoſitive condition of obtaining the pardon of our ſins, and concerning the neceſſity of ſincere Obedience continued from a Principle of Faith and Love, or (after any notable backſliding,) renewed by new Acts of Faith and Repentance, as the Condition of getting poſſeſſion of the Heavenly inheritance.

Of the ſame Judgment was Pareus, for thus he writes in his Commentary on the Epiſtle to the Romans, Fidem inſerit, ut doceat fidem eſſe conditionem, ſub quâ Chriſtus nobis datus eſt propitiatorium. Pareus in Rom. 3.25.Rom 3:25The Apoſtle inſerts Faith in the 25th verſe to teach us that Faith is the Condition, under which Chriſt is given us for a propitiation. And again in the writing againſt the five Arminian Articles, which he ſent to the Synod of Dort, (not being able to go himſelf by reaſon of Age) and which was read in, highly approved by, Act. Synod. Dord. part. 1. p. 264.and recorded in the Acts of the Synod, he ſays that [Conditio certaminis, precum & vigilantiae, omnino eſt neceſſaria ad perſeverantiam.] The Condition of fighting and praying, and watching is altogether neceſſary unto perſeverance. But then he adds in oppoſition to the Arminians, That the ſaid Condition is wrought in the faithful by the Spi…it of God; which he proves from Deut. 30.6. Jer. 32.40. Ezek. 36.27. 1 Pet. 1.5, &c. And to what the Arminians ſaid that the Condition is commanded and not promiſed, he anſwers, [Promiſſiones de ipſa conditione fidei, precum, perſeverantiae, in fidelibus per ſpiritum Dei efficiendâ, diſertè loquuntur, &c. The promiſes plainly ſpeak of the Condition of Faith, Prayer, Perſeverance, as that which is to be effected in Believers by the Spirit of God. Nor doth it follow that the effecting of the Condition is not promiſed, becauſe it is commanded and required of the faithful. For it is alſo commanded that they fear God and walk in his Commandments, and yet God promiſeth: I will put my fear in their hearts, &c. I will cauſe them towalk in my Statutes, &c. But it is commanded not that they can (of themſelves,) but that they ought to perform it, that ſo being ſenſible of their own weakneſs, they may know what they ought to ask of God; neither yet do theſe promiſes (wholly) exclude the great or ſmall lapſes and ſins of the Saints, but they raiſe up the fallen again that they be not ruined. For the promiſes alſo are expreſly extended unto the Righteous ſometimes fallen into ſin. Pſal. 37.24. and 89.30, 31, 32, 33, 34.

p. 102The ſame Authour writing againſt the Papiſt; upon the ſame ſubject, ſaith, [Fides tune dicitur juſtificare, cum actum proprium, &c. Faith is then ſaid to juſtifie when it can exerciſe, Pareus lib. 1. de amiſſione gratiae cap. 7. prope finem.and doth exerciſe its proper act of Receiving Remiſſion of ſins, but a Faith that is ſick, wounded, oppreſſed with the filth of the fleſh, and as it were bound with the fetters of ſin, doth not exerciſe, nor can it exerciſe this act—and a little after. But God doth not impute ſin to the juſt that are fallen, to wit, when they repent; but before they repent, he doth indeed impute ſin to them by inflicting temporal puniſhments, and unleſs they repented he would impute ſin to them by inflicting alſo eternal puniſhments. [And he thus concludes,] Tune igitur fides in lapſis, habitualiter tantion manens, propriè juſtificans dici, aut eos juſtificare non poteſt. Therefore Faith then remaining habitually only in the lapſed, it cannot properly be ſaid to be juſtifying, or to juſtifie them. Thus far Pareus: Whereby we plainly ſee that he held the Covenant of Grace to be conditional, as we do; that Faith and Repentance are conditions of it, eſpecially Faith, is the main condition, by the acts whereof we are juſtified, and receive Remiſſion of ſin, not by the habit, becauſe it is the Act and not the Habit that receives Chriſt and Remiſſion of ſins through him. (2.) He held that after Juſtification, ſincere Obedience to the Lord in the avoiding of wilful preſumptuous ſins of Omiſſion and Commiſſion, is a Condition ſo neceſſary to the obtaining of Eternal Salvation that without ſuch Obedience (either continued without intermiſſion, or (after ſome notable intermiſſion of its acts, and weakning of its habit) renewed again by new acts of Faith and Repentance,) Salvation cannot be obtained, nor Damnation avoided. (3.) That though there be ſuch conditions required of the Elect in order to Juſtification, and of the juſtified in order to Salvation, yet they are not uncertain as to the event, but ſhall, through ſpecial, effectual Grace, be infallibly performed, and the Elect and Juſtified ſhall be eternally ſaved. This was the Goſpel that Pareus preached, and the Synod of Dort approved: And it is that, and no other, which we preach alſo. Therefore it muſt needs be a great falſehood and ſlander, that we preach a new Arminian Goſpel.

We find likewiſe that the Divines of Geneva, Deodat and Tronchin in the Synod of Do…t were for the conditionality of the Covenant of Grace in the ſenſe before explained, for thus they write in their ſuffrage concerning the ſecond Article.

Fides eſt revera conditio novi foederis, reſpectu ordinis inviolabilis a Deo inſtituti, Act. Synod. Dondrect. part. 2. page 132.&c. Faith is indeed the Condition of the new Covenant, in reſpect of the inviolable order inſtituted by God, but it is alſo a promiſed gift of the new Covenant, and an effect of our ingrafting into Chriſt. In theſe words (1.) We obſerve, That in the Judgment of thoſe Divines approved by the Synod of Dort, God by his abſolute Will hath inſtituted a conditional order between the antecedent and ſubſequent bleſſings of the new Covenant. (2.) That Faith is the Condition ordained by God for obtaining the ſubſequent bleſſings of the Covenant, ſuch as Juſtification, Pardon of ſin, &c. (3.) That it is not habitual Faith, or the firſt habitual, ſeminal permanent principle of Faith, but it is actual Faith, becauſe they ſay that it is the effect of our ingrafting into Chriſt; but the firſt ſeminal permanent principle of Faith is not the effect of our ingrafting into Chriſt, otherwiſe we ſhould be ingrafted into Chriſt before we have ſo much as the leaſt ſeminal principle of Faith, ſince the cauſe muſt be before the effect. Therefore to avoid that abſurdity, we think they meant that our ingrafting into Chriſt begins in the Spirits working in us the ſeminal principle of Faith, which concurs to the producing of the Act of Faith, which being our formal vital Act, though produced by the Vertue of the Seminal Principle, and the effectual influence of the Spirit, is the Condition of the Covenant performed by us, and withal, is the effect of our initial ingrafting into Chriſt. The ſame Doctrine is believed and profeſſed at Geneva at this day, Witneſs what was lately Taught and Publiſhed by Turretin Profeſſor of Divinity there.

p. 103In Page 196. of that Book he ſaith, that Chriſt requires Faith in God's Promiſes, and Obedience to his Commandments, Turrotin. Inſtitut. Theologiae. Ele…ct. Part. 2. Edit. Genev. 1688.as the Duties and Conditions of the Covenant. And in the ſame Page he ſaith, that The form of Words wherein the new Covenant is expreſſed (I will? be your God, and you ſhall be my People) comprehends both the Benefits promiſed on God's part, and the Duties required on our part. And firſt he explains at large what promiſed Benefits on God's part are implied. in the Words (I will be your God.) Secondly, he ſhews what Duties required on our parts are implied in the Words (you ſhall be my People.) After he had in general opened the meaning of the foreſaid Form of the Covenant; he comes to particulars, and in the 29. Paragraph he ſayes, The Principal Duties required of us are Faith and Repentance: Faith, which embraces the Promiſes, and Repentance, which fulfils the Commandments: Faith anſwers to the Promiſe of Grace, believe, and thou ſhalt be ſaved; Repentance is commanded (Lege Evangelicâ) by the Evangelical Law, walk before me, and be thou perfect, Gon. 17.1. For as on God's part, there are two principal Benefits of the Covenant, Remiſſion of ſins, and the writing of the Law in the Heart; ſo on Man's part, two Duties ought to anſwer unto them, to wit, Faith which applies unto us the Remiſſion of ſins; and Repentance, or the ſtudy and endeavour of Sanctification, which reduces into practice the Law written in the Heart, by walking in God's Statutes; which Chriſt meant when he ſaid, Mark 1.25. Repent, and believe the Goſpel.

In Page 202. he puts the Queſtion, Whether the Covenant of Grace be conditional, and what are the Conditions of it? And in Anſwer to it, he diſtinguiſhes between ſeveral ſorts of Conditions, and as we have done, ſhews that in ſome ſenſe it is not Conditional; and then he concludes, that in another ſenſe it it Conditional; and Page 203. he proves it by three Arguments: (1.) Becauſe it is propoſed with a Condition expreſſed, John 3.16, 36. Bom. 10.9. Acts 8.37. Mark 16.16. And frequently in other places. (2.) Becauſe if it were not conditional, there would be no place for Threatnings in the Goſpel, which cannot be denounced, but againſt thoſe who neglect to performe the Condition preſcribed: For the neglect of Faith and Obedience cannot be culpable, if they be not required. (3.) Becauſe otherwiſe it would follow, that in this Covenant God is bound to Man, but Man is not bound to God, which is moſt abſurd, and contrary to the nature of all Covenants, wherein there is a mutual Agreement, and reciprocal Obligation, whereby the Parties Covenanting are bound to one another.

Afterwards in Page 204. he comes to Anſwer the Second Branch of the Queſtion, to wit, Which are the Conditions of the New Covenant? And ſaies, that as for Faith, there is no queſtion but it is the Condition of the Covenant, becauſe the Scripture ſo clearly affirms it ſo to be, Joh. 3.16. Rom. 1.16, 17. and 10.9. And he ſayes, that Faith is the Condition of the Covenant, as it hath reſpect unto, and is the Inſtrumental Means of our Union with Chriſt. Yea he maintains (as we do) that in this ſenſe Faith is the onelyonly Condition, becauſe there is no other Condition, that is of a receptive, applicative Nature, as Faith is; no other, that receives Chriſt, and applyes his Righteouſneſs, as Faith doth. But in another ſenſe, there are other Conditions of the Covenant beſides Faith, that is, if the Word Conditions be taken for all thoſe things which a Man by the Covenant of Grace is bound to do, then nothing hinders, but Repentance and new Obedience may be called a Condition, becauſe they are comprehended among the Duties of the Covenant, John 13.17. 2 Cor. 5.17. Rom. 8.13. Moreover he holds, that though new Obedience be not the primary antecedent, yet it is the ſecondary ſubſequent Condition of the Covenant, becauſe being by Faith the primary Condition actually brought into Covenant, now Obedience is [medium & via per quam tendimus ad plenam poſſeſſionem bonorum foederis.] the means and way by which we come to the full poſſeſſion of the good things of the Covenant. He ſaith, we ſhould diſtinguiſh between the Condition of Juſtification, and the Condition of the Covenant, the Promiſe of Juſtification is not the whole of the Covenant, and therefore that which is the Condition of the Promiſe of p. 104Juſtification, is not the whole Condition of the Covenant, which adequately conſidered, is of larger extent than the Promiſe of Juſtification. He tells us laſtly, that we ſhould diſtinguiſh between the firſt accepting of the Covenant, and the after-keeping of the Covenant. Faith accepts the Covenant by receiving the Promiſes; Obedience keeps the Covenant by fulfilling the Commands. Be ye holy, for I am holy. And yet this Obedience is not Legal, but Evangelical, becauſe it is not meritorious, it is the Fruit and Effect of an antecedent Principle of Spiritual Life wrought in us, and of the actual Influence of the Spirit of Grace upon us; and it is not rigorouſly exacted in the higheſt degree of Perfection, as indiſpenſably neceſſary to Salvation; but though it be imperfect, yet it is admitted and accepted through Chriſt, if it be ſincere.

We have here given a true and faithful account of the Judgment of the Learned and Judicious Turretin, concerning the Conditionality of the Covenant of Grace, with whom we agree in this matter, which contains the ſum of the Goſpel, as to Man's Duty eſpecially; and therefore, if Turretin was no Legal Preacher, no more are we, and if he preached no new Goſpel, no more do we; for we preach the ſame Goſpel, and in the ſame manner, as he did. There is one thing more wherein this worthy Divine and we do perfectly agree, and that is concerning true Believers fallen into wilful ſin againſt Knowledge and Conſcience. We ſay they cannot be ſaved till they have firſt recovered themſelves, through Grace, by renewing their Faith and Repentance, and returning to their Obedience again. Now he ſayes the ſame thing, witneſs what he writes in the ſame Book, Pag. 671, 672. where he ſayes, That if a Believer fallen into groſs ſin againſt his Conſcience, be conſidered in himſelf, and as guilty of ſuch ſin not repented of, (verum eſt reum eſſe mortis, & ſi in eo ſtatu moreretur certo damnandum,) it is true, that he is guilty of death, and if he dyed in that ſtate, he would be certainly damned; but if he be conſidered with reſpect to God's Decree of Election, he is rightly ſaid to be one, who is to be abſolved, or pardoned and ſaved; God ſo ordering the matter, by his immenſe Love and Wiſdome, that he never dies in that ſtate, but by a renewed Act of Faith and Repentance, he is firſt reſtored, and returns into the way, before he come to the end. Whence it is, that according to a twofold reſpect, theſe two Propoſitions, although they ſeem to be contrary, may be both together true. It is impoſſible that David, a Perſon elected, and a Man according to God's own Heart, ſhould periſh: It is impoſſible that David, an Adulterer and Murderer, if Death ſeize on him before he have repented, ſhould be ſaved. The firſt of theſe Propoſitions is true, in reſpect of God's Decree of Election. The ſecond is true alſo, in reſpect of the hainouſneſs and demerit of David's ſin. But God's Providence and Grace looſeth this Knot, by taking care, that neither David, nor any of the Elect, dye in that ſtate, in which for his impenitence, he ſhould be excluded from Salvation.

This Paſſage ſhews, that Turretin believed, as we do, that after Juſtification ſincere Obedience is ſo indiſpenſably neceſſary to Salvation, that unleſs a Believer continue in the practice of ſincere Obedience, or if there happen to be any ſignal intermiſtion by groſs wilful ſin for a time, unleſs he renew his Faith and Repentance, and thereby return to his Obedience, he cannot be ſaved. And Turretin a little before, in Page 669. ſaies very judiciouſly, That though God hath promiſed perſeverance to Believers, yet hath he not promiſed it to be given abſolutely, and without means, but by means to be uſed by Man himſelf, ſo that whilſt God keeps Man, he is bound alſo to keep himſelf by the Grace of the Spirit, 1 John 5.18. Whence Believers are ſure of their perſeverance through the Faith of the Promiſes, not by any external force, which retains them in the way of Salvation, will they, will they, yea even whilſt they are living in their ſins, but in the uſe of Means, and practice of Piety, whilſt working out their own Salvation with fear and trembling, they are confident that it is God who works in them, both to will and to do, and who graciouſly perfects the good Work which he hath begun. So that an occaſion of licentiouſneſs and impiety is wrongfully inferred from this Doctrine, ſince to indulge wickedneſs, and to have the Grace, which cauſeth perſeverance, are utterly inconſiſtent. Yea, he that hath this Hope purifieth himſelf, 1 John 3.3. And he ought to be certainly perſwaded in himſelf, p. 105that without holineſs no Man ſhall ſee God, and that there is no other way to Life, but the way of Piety and Godlineſs. A moſt Excellent Paſſage this is, which fully expreſſes our ſenſe, and to which we heartily ſubſcribe.

Agreeable to this is that which we find in Mr. Rutherford's Examination of Arminianiſm, Chap. 13. Pag. 594. That a Promiſe, that we ſhall perſevere in Faith, and obtain Eternal Salvation, though we walk after the Fleſh, and lead a wicked life, may be called a diſſolute Promiſe, but that we do not maintain an abſolute Promiſe of perſeverance in that diſſolute ſenſe; for though the Promiſe of perſeverance in Faith be abſolute; yet it is always joined with an abſolute Promiſe of perſeverance in Holineſs and Obedience; and as it is neceſſary to Salvation, that Elect Believers continue in Faith, ſo it is neceſſary that they continue in Holineſs and Obedience. And if for ſome time there happen to be an intermiſſion of Faith and Obedience, there muſt be a renewing of them again, that we may obtain Salvation, and this renovation of our Faith and Obedience is the effect of the abſolute Promiſe; but not the obtaining of Salvation, without and before the renewing of our Faith and Repentance, and returning to our Obedience. This is plainly Rutherford's ſenſe. And indeed he goes further than we have done, in that he aſcribes an inferiour kind of Cauſality to Obedience and good Works in order to the obtaining of Eternal Salvation; for which he quotes Calvin, Bucer, Examen Armin. cap. 12.Zanchy, and Voetius, yea he quotes the Apoſtle Paul, 2 Cor. 4.17. ſaying, that our light Afflictions, which are but for a Moment, work for us a far more exceeding and eternal weight of Glory. In the Pages 531, 532, 533. of that Book. Again, he ſays expreſly, That the hope of Eternal Life (ex eo vana eſſe colligitur, ſi non innitatur ſincerae obedientiae tanquam fulcro ſecundario, 1 Johan. 3.3.) is hence proved to be vain and groundleſs, if it be not upheld by ſincere obedience, as a ſecondary ſlay or prop. Pag. 592. of the ſame Book. And in another Book he ſaith, that it is a new Hereſy of Antinomians to deny a Conditional Goſpel; it is all one, Survey of Antin. Part II. p. 63.as to belye the Holy Ghoſt, who ſaith, He that believeth ſhall be ſaved, and he that believeth not is condemned already. Spanhemius likewiſe, a very Learned Divine, and zealous againſt the Arminians, in his Diſputation at Leyden, concerning the five controverted Articles, ſaith in the 34th. Theſis or Poſition, (Omnibus equidem externè vocatis annunciatur promiſſio Evangelii, non tamen abſolutè ſed conditionatè, ſi reſipiſcant & credant.) The Promiſe of the Goſpel is indeed preached to all that are outwardly called, yet not abſolutely, but conditionally, if they believe and repent. And Theſ. 36. For as it is in vain, that a great Good is ready at hand to us, unleſs we either take and receive, or fulfil the Condition which is required in the Covenant and Promiſe of it; ſo that infinite benefit of Redemption, is in vain purchaſed for us by Chriſt, except we embrace it with a ſure confidence, and performe Faith and Repentance unto God requiring them as the terms of the Covenant, John 3.16. Acts 2.38. And to draw towards a cloſe, with the Teſtimonies of ſome of our own Engliſh Divines, we find that Dr. Robert Abbot writing againſt Thompſon, ſaith, Abbot. contra Thomſoni Diatrib. de Interciſ. Juſtif. p. 212.(Credi non debet remiſſio peccatorum ante poenitentiam, & poenitere aliquem de peccato non poteſt, quod nondum eſt, &c.) It ought not to be believed, that Remiſſion of ſins is before Repentance; and a Man cannot repent of a ſin, that is not yet committed, &c. Again, Remiſſion of ſins is never decreed for any (of ripe years) without Repentance, nor is it ever granted upon another Condition, (that is, another diſpoſitive Condition;) the Faith therefore of Remiſſion ſhould not anticipate Repentance, &c. Neither let us think, that without Repentance we ought ever to ſay, Forgive us our treſpaſſes, &c.

And becauſe our Authour ſaith, that God hath bleſſed England with an Ames and Twiſs againſt the Arminians, Let. p. 13. p. 27.and that we neglect and deſpiſe them; we will alledge ſome Teſtimonies out of their Writings, by which the World may judge, whether thoſe two great Divines be for him, or for us, in this cauſe. And firſt for Dr. Ames, in his Anſwer to Grevinchovius, page 138. he ſayes, (Quòd fides haec non ſit volitionis ipſius divinae conditio, ſed ſalutis aſſequendae tantùm, hanc ego ſententiam meam eſſe fateor, veramque cum Deo praeſtiturum me confido.) That this faith of ours, is not the condition of Gods will it ſelf, but that it is only, the condition p. 106of our obtaining Salvation; I confeſs this to be my opinion, and I truſt, with Gods help, that I ſhall prove it to be true. We obſerve here, that Ames diſtinguiſheth between Gods will of our Salvation, and our Salvation it ſelf, which is the object of his will. As for the firſt, to wit God's Will, Faith is not, cannot be the Condition of God's Will, becauſe it is Eternal and Abſolute, and cannot poſſibly depend upon any Condition whatſoever; But the ſecond, to wit our Salvation, the object of God's Will, it may have, and hath a Condition; and God hath abſolutely willed, that it ſhould have, and depend upon a Condition, and that Faith ſhould be the Condition on which our obtaining of it doth depend. This is his meaning, and we agree with him in it.

The ſame Authour in another Book, his Marrow of Divinity, ſaith, That the Promiſes of the Goſpel are without any diſcrimination propoſed unto all, together with a Command to believe; Medul. Theologiae, Lib. 1. cap. 26. pag. 112.but they are not performed unto all, becauſe Men themſelves fail in performing the Condition: But unto the Elect the Condition is given, that the Promiſes may be performed to them. Which he proves by three Scriptures (Eph. 2.8. Acts 5.31. and chap. 11. ver. 18.) whereof one proves Faith, and the other two prove Repentance to be the Gift of God. Whence it is moſt evident that he thought Repentance as well as Faith, to be the condition of the Goſpel-Promiſes.

Again in the ſame Book, and next Chapter, he ſays, This Juſtification is for Chriſt conſidered not abſolutely, Ibid. cap. 27. pag. 118.in which ſenſe Chriſt is alſo the cauſe of effectual vocation, but for Chriſt apprehended by faith, which faith follows effectual calling as its effect, and goes before Juſtification, as the Inſtrumental Cauſe apprehending that Righteouſneſs of Chriſt, upon which Righteouſneſs ſo apprehended, Juſtification follows. In this Paſſage we highly approve the order in which he placeth things, as putting effectual calling in order of nature before faith, and Faith before Juſtification: But where he ſaith, that Faith is the Inſtrumental Cauſe apprehending the Righteouſneſs of Chriſt, for which we are Juſtified, ſome poſſibly may think, that he aſcribes too much unto Faith, yet we think, that the difference between him and thoſe who do not love to ſay, that Faith is an Inſtrumental Cauſe, is more verbal than real; for he doth not ſay, that Faith is the Inſtrumental cauſe of our Juſtification, (that indeed had been to aſcribe too much unto Faith;) but the Inſtrumental cauſe receiving Chriſt and his Righteouſneſs, upon which follows Juſtification; now we all acknowledge Faith to be of an apprehenſive, receptive nature, and that it is the Inſtrumental means whereby we apprehend and receive Chriſt, and his Righteouſneſs, that we may be Juſtified; and our uſing that Inſtrumental means, as the Lord hath appointed, is the receptive condition to which the Promiſe of Juſtification is made. Here then ſeems to be a meer difference in words, when we mean the ſame thing. Laſtly, for ſincere Obedience, he holds it to be, in ſome ſenſe, a cauſe of obtaining Eternal Life; which is more than we have aſcribed to it, in calling it a Condition, for a Condition as ſuch hath no cauſal Influence. Ibid. lib. 2. cap. 1. pag. 199.His own Words in the ſaid Book are theſe, Our Obedience indeed is not the principal, or meritorious cauſe of Eternal Life. For we receive the right of this life, and the life alſo it ſelf from the Grace and Gift of God, for the ſake of Chriſt apprehended by faith: Rom 6.23. The gift of God is eternal life, through Jeſus Chriſt our Lord. But yet it is a cauſe ſome way adminiſtring, helping and moving forward towards the poſſeſſion of this life, whereof we had the right before; for which reaſon it is called the way, in which we walk to Heaven, Eph. 2.10. And it promotes our life, both of its own nature; becauſe it is ſome degree of life it ſelf, ſtill tending to perfection; and alſo by vertue of God's Promiſe, who hath promiſed Eternal Life to thoſe who walk in his Commandments: Gal. 6.8. He that ſoweth to the ſpirit, ſhall of the ſpirit reap life everlaſting. For though all our Obedience, while we live here, is imperfect, and contaminated with ſome mixture of ſin: Gal. 5.17. The fleſh luſts againſt the ſpirit, yet through Chriſt it is ſo acceptable unto God, that it is crowned with a moſt great reward. The Promiſes therefore made to the Obedience of the Faithful, are not Legal but Evangelical, although by ſome they are ſaid to be of a mixt nature. In all this, Ames aſcribes as much to ſincere Obedience, and makes it as neceſſary to Salvation, p. 107as we do. If we ſay it is a Condition, he ſayes it is in ſome ſort a Cauſe of obtaining the poffeſſion of Eternal Salvation: And ſure to be ſo a Cauſe, is as much at leaſt, as to be a Condition. Next let us ſee what Dr. Twiſs faith to theſe things: Indeed he is ſo clearly on our ſide, that if the Authour of the Letter had been acquainted with his Writings, he would have been wiſer than to have mentioned his Name in this Cauſe. For thus he writes, [We ſay that pardon of ſin and ſalvation of Souls are Benefits purchaſed by the death of Chriſt, to be enjoyed by Men, but how? Anſwer to a Booke called, The Synod of Dort and Arles reduced to practice, pag. 16.not abſolutely but conditionally, to wit, in caſe, and onelyonly in caſe they believe. For like as God doth not confer theſe on any of ripe years, unleſs they believe, ſo Chriſt hath not merited that they ſhould be conferred on any, but ſuch as believe, and accordingly profeſs, that Chriſt dyed for all, that is, to obtain pardon of ſin, and ſalvation of Soul for all, but how? not abſolutely, whether they believe or no, but onelyonly conditionally, to wit, provided they do believe in Chriſt.

Again, Men are called upon to believe, and promiſed, Ibid. pag. 28.that upon their Faith, they ſhall obtain the Grace of Remiſſion of ſins, and Salvation; and theſe Graces may be ſaid to be offered unto all upon Condition of faith.

Again, As touching the Benefits of pardon of ſin, Ibid. page 152.and Salvation procured by Chriſts death, we ſay, that Chriſt died to procure theſe for all, and every one, but how? not abſolutely, for then all, and every one, ſhould be ſaved; but conditionally, to wit, upon Condition of faith; ſo that if all, and every one, ſhould believe in Chriſt, all and every one ſhould be ſaved.

Again, It is untrue, that we muſt have a ſufficient aſſurance, Ibid. pag. 154.that Chriſt died to procure pardon of ſin, and ſalvation of ſoul abſolutely for him, whom we go about to comfort; it is enough, that Chriſt died to procure theſe Benefits for him conditionally, to wit, in caſe he believe and repent, and of this we have a moſt ſufficient aſſurance.

Again, We ſay not here, that any thing becomes true, Ibid. pag. 163.by the Faith of him that believes it; but onelyonly this, that the benefit which is procured for all, and every one, upon a Condition, becomes his, and peculiarly his alone, who performeth the Condition.

Again, Now Eternal Life, we know, Ibid. pag. 171.is ordained by God to be the portion of Men, not whether they believe or not; whether they perſevere in Faith, Holineſs, and Repentance, or no; but onelyonly of ſuch as believe, repent, and are ſtudious of good Works; for it is ordained to be beſtowed on Men by way of reward of their Faith, Repentance, and good Works.

Again, The Promiſes aſſured by Baptiſm, Ibid. pag. 189.according to the Rule of God's Word, I find to be of two ſorts: Some are of Benefits procured unto us by Chriſt, which are to be conferred on us conditionally; — they of this firſt ſort are Juſtification and Salvation; for Abraham received Circumciſion, as a Seal of the Righteouſneſs of Faith; Circumciſion therefore was an aſſurance of Juſtification to be had by Faith; if ſuch were Circumciſion to the Jews; we have good reaſon to conceive, that ſuch is Baptiſm unto us Chriſtians; for as that was unto them, ſo this is the Sacrament of Regeneration unto us; And good reaſon, the Sacraments, which are Seals of the Covenant, ſhould aſſure that unto us, which the word of the Covenant doth make Promiſe of. Now, the word of the Covenant of Grace doth promiſe unto us both Remiſſion of ſin, and Salvation; upon Faith in Chriſt. This by our Doctrine we promiſe unto all, and aſſure unto all, as well as they do by theirs. If all, and every one ſhould believe, we nothing doubt, but they ſhould be juſtified and ſaved. On the other ſide, if not one of ripe years, ſhould believe, I preſume our Adverſaries will confeſs, that not one of them ſhould be ſaved.

Again, Juſtification and Salvation is promiſed in the Word, Ibid. pag. 190.and aſſured in the Sacraments, upon performance of a Condition on Mans part. Now the Condition of Juſtification and Salvation, we all acknowledge to be Faith. Thus Dr. Twiſs frequently in the foreſaid Book. And that this was his ſetled Judgment will appear by what he wrote afterwards in the Year 1634. in Anſwer to Mr. Hoards Book, p. 108called Gods Love to Mankind, which Anſwer was Printed after his Death by Mr. Jeanes, a very Learned and Zealous Calviniſt, in the Year 1653. at Oxford. The Miniſters of the New Teſtament, Twiſs againſt Hoard, pag. 194, 195.are called Miniſters not of the Letter, but of the Spirit; that is, not of the Law, the Miniſtry whereof, is not the Miniſtry of the Spirit, but yet this is rightly to be underſtood, to wit, of the Spirit of Adoption; for undoubtedly even the Miniſtry of the Law, is the Miniſtry of the Spirit alſo, but of the Spirit of Bondage, to hold Men under fear: It is called the Miniſtry of Condemnation, and the Reaſon hereof I conceive to be, becauſe God doth not concur with the Miniſtry of the Law, by the Holy Spirit, to work any Man to the performance of the Condition of the Law, which is exact and perfect Obedience: But thus he doth concur with the Miniſtry of the Goſpel, namely, by his Spirit, to work Men to the performance of the Condition thereof, which is Faith in Chriſt and true Repentance, therefore the Letter, to wit, of the Law, is called a killing Letter; but the Goſpel is joined with a quickening Spirit, and therefore Piſcator conceives, that the Goſpel in this place is called by the Name of the Spirit. So then the Goſpel giveth Life by the Spirit, which accompanieth the Miniſtry thereof, &c.

And in the ſame Book, he ſaith, [Some Benefits are beſtowed upon Man only conditionally (though for Chriſts ſake,) and they are the pardon of ſin, and ſalvation of the Soul, Page 154.and theſe God doth confer only upon the Condition of Faith and Repentance. Now I am ready to profeſs, and that, I ſuppoſe, as out of the Mouth of all our Divines, that every one who hears the Goſpel (without diſtinction between Elect and Reprobate) is bound to believe that Chriſt died for him, ſo far as to procure both the pardon of his ſins, and the Salvation of his Soul, in caſe he believe and repent. But there are other Benefits which Chriſt by his Obedience hath merited for us, namely, the Benefit of Faith and Repentance; for it pleaſed the Father, that in him ſhould all fulneſs dwell, Col. 1.19. And he hath bleſſed us with all Spiritual Bleſſings in Chriſt, that is, for Chriſts ſake, Eph. 1.3. And God works in us that which is well-pleaſing in his ſight through Jeſus Chriſt, Heb. 13.21. And therefore ſeeing nothing is more pleaſing in Gods ſight on our part, then Faith and Repentance, even theſe alſo, I ſhould think, God works in us through Jeſus Chriſt: And the Apoſtle prays in the behalf of the Epheſians (Eph. 6.23.) for Peace, and Faith, and Love, from God the Father, and the Lord Jeſus Chriſt, that is, us …interpret it, from God the Father, Son, and Holy Ghoſt, as an efficient Cauſe, and from the Lord Jeſus Chriſt, God and Man, as a meritorious Cauſe thereof. Now I demand, whether this Authour can ſay truely, that it is the conſtant Opinion of our Divines, that all who hear the Goſpel, whether Elect or Reprobate, are bound to believe, that Chriſt died to procure them Faith and Repentance. Nay, doth any Arminian, at this Day, believe this, or can he name … A…minian that doth avouch this?

Again, Glory and Salvation God doth not will that it ſhall be the Portion of any one of ripe Years, abſolutely but conditionally, to wit, if he repent and believe. And in caſe all, …. page 174.and every one, of the World ſhould believe and repent, all, and every one, (how notorious Sinners ſoever they be found) ſhall be ſaved, ſuch is the ſufficiency of Chriſt's Merits. I ſay, this is true, not of them onelyonly, who are invited to the Wedding, Mat 22. Nor of them onelyonly to whom St. Peter ſpeaketh, Acts 3.26. Or of them onelyonly, of whom our Saviour ſpeaketh, Mat. 23.37. But of all, and every …ne, throughout the World: And it is as true, that none of them ſhall be ſaved, if they dye in In…idelity and Impenitency. This God himſelf ſignifieth to be his will by his Promiſe, Acts 2.38, 39. on the one part; and on both parts, Mark 16.16. And as God ſignifieth this to be his will, ſo indeed it is his will according to our Doctrine, and there is no colour of Impoſture or Simulation in all this. In like ſort, as touching the Grace of pardon of ſin, this alſo God offers unto all that hear the Goſpel, but how? not abſolutely but conditionally, in caſe they believe and Repent; and it is God's will, that every one who believeth, ſhall have his ſin pardoned; none that I know, either thinketh or teacheth otherwiſe, whether he falleth out, either to be Elect or Reprobate; though how to diſtinguiſh Men according unto this difference, … know not, I leave that unto God. — Now like as we ſay, God doth ſignifie his meaning to … that as many as believe and repent ſhall have their ſins pardoned, and their Souls ſaved: p. 109So if it can be proved, that there is no ſuch meaning in God, then in my poor Judgment it cannot be avoided; but that God muſt be found halting in his Offers. But for my part, I acknowledge ſuch a meaning in God, neither have I to this Hour, found any one of our Divines, either by Word or Writing, to have denyed this to be the meaning of God.

Again, [Whereas he (Hoard) faſhioneth our Doctrine, ſo as if we ſaid, that God hath decreed at no hand to ſave them, to whom he promiſeth Salvation upon Condition of Faith, this is a notorious untruth, Ibid. pag. 177.and ſuch as implieth manifeſt contradiction. For to ſay, he hath reſolved at no hand to ſave them, is as much as to ſay, that he hath reſolved to ſave them on no Condition. But if he hath promiſed to ſave them in caſe they believe, undoubtedly he hath reſolved to ſave them upon Condition of Faith: OnelyOnly God's Reſolution to ſave them, is not held in ſuſpence, conſidering that from Everlaſting, he well knew who would believe, and who would not; &c.

Again, It is true, Baptiſm is ordained, that thoſe which do receive it, may have the Remiſſion of their ſins, but not abſolutely, but conditionally, to wit, in caſe they Believe and Repent, as appears both in that place, Acts 2.38. Ibid. pag. 201.and Rom. 4.11. and Baptiſm as a Seal doth aſſure hereof, onelyonly in caſe they Believe and Repent, and therefore none of Ripe Years were admitted unto Baptiſm, until they made Profeſſion of their Faith, and as for Infants, they were alſo antiently ſaid to be Baptized in Fide Parentum. By all theſe Paſſages, quoted Word for Word out of Dr. Twiſs, it is as clear, as the Light at Noon-day, that he held the Covenant of Grace to be Conditional, and particularly, that the Promiſe of Juſtification, and Pardon of Sin, is Conditional, and that Faith and Repentance, not Faith alone, nor Repentance alone, but Faith and Repentance together are the Condition of it. It is clear alſo, that he held, as we do, that God by his Special Grace purchaſed for us by Chriſt, and given to us for Chriſt's ſake, enables us, and all the Elect, to perform the Condition of Faith and Repentance, and that effectually and infallibly. As for the Non-Elect, who do not perform the Condition, he ſays the reaſon, the culpable reaſon of that is, becauſe they will not: and though it be true alſo that they cannot, yet that is not a meer Phyſical, but a moral cannot, which ariſeth from the evil diſpoſition of their minds and affections, whereby they will not.

That this was Dr. Twiſs his Judgment is evident by theſe following Teſtimonies of his quoted out of the ſame Book. Obſerve we farther how this Authour confounds impotency moral, Ibid. p. 155, 156.which conſiſteth in the corruption of mans powers natural, and impotency natural, which, conſiſteth in bereaving him of power natural. The Lord tells us by his Prophet Jeremiah, (cap. 13.23.) That like as a Blackamore cannot change his skin, nor a Leopard his ſpots, no more can they do good that are accuſtomed unto evil. Now if a man taken in ſtealth ſhall plead thus before a Judge; My Lord, I beſeech you have compaſſion upon me, for I have ſo long time inured my hands to pilfering, that now I cannot forbear it, will this be accepted as a good plea to ſave him from the Gallows.— As for Faith, It is well known that Divines diſtinguiſh between fides acquiſita, and ſides infuſa (acquired and infuſed Faith:) That we may call a Faith naturally acquired, which is found in carnal Perſons, whether Prophane or Hypo…ritical. And this (to wit the infuſed) is a Faith inſpired by God's Spirit. The object of each is all one, and a Man may ſuffer Martyrdom for the one as well as for the other, which manifeſſeth the pertinacious adherence thereunto: And it appears that all Profeſſions have had their Martyrs. Albeit it be not in the power of Nature to believe ſide infuſa, (with an inſpired Faith) yet it is in the power of nature to believe the Goſpel ſide acquiſitâ (with an acquired Faith) which depends partly upon a mans Education, and partly upon reaſon, conſidering the credibility of the Chriſtian way; by light of natural obſervations, above all other ways in the World. And when men refuſe to embrace the Goſpel, not ſo much becauſe of the incredibility of it, but becauſe it is not congruous to their natural affections, as our Saviour tells the Jews, light came into the World, and men loved darkneſs Father than light, becauſe their deeds are evil. John 3.19. Is there any reaſon why their condemnation ſhould be any whit the eaſier for this? Neither have I ever read or heard it taught by any, that … ſhall be damned for not believing with an infuſed Faith, which is as much as to ſay, becauſe p. 110Go…d hath not regenerated them; but either becauſe they have refuſed to believe, or elſe if they have embraced the Goſpel, for not living anſwerable thereunto, which alſo is in their power, quoad exteriorem vitae emendationem. As to the outward Reformation of their Life, though it be not in their power to regenerate their wills, and change their hearts, any more than it is to illuminate their minds: Yet I never read that any mans damnation was any whit the more encreaſed for not performing theſe acts.

Again, The Man bereaved of his eyes hath a will to read, and conſequently it is no fault for not reading. For all ſin is in the Will. But it is not ſo, in not obeying either Law or Goſpel. Ibid. page 170.If a Man had a will to obey and believe, but he could not, in ſuch a caſe it were unreaſonable he ſhould be puniſhed. But in the caſe of diſobedience unto God, we ſpeak of, all the fault is in the will, voluntarily and wilfully, they neither will obey the one nor the other: Like as they that have accuſtomed themſelves to do evil, cannot do good, as a Blackamoor cannot change his skin, yet with this difference, that man is never a whit the more excuſable, or leſs puniſhable, for not doing that which is good; not ſo the Blackamoor for not changing his skin. But ſuch is the ſhameful iſſue of them that confound Impotency Moral with Impotency Natural, as if there were no difference, &c.

Again, To the Rule of Law objected by Mr. Hoard, (That contractus ſub conditione impraeſtabili nullus aeſtimatur) a Contract or Promiſe made upon a condition not performable by the Party, Ibid. p. 185, 186.is eſteemed none at all; Twiſs anſwers thus, [Conditio impraeſtabilis, a Condition not performable, is there ſuch as cannot be performed by reaſon of Impotency Natural; but the Impotency we ſpeak of, in the caſe between God and Man, is merely Impotency Moral; to wit, therefore they cannot, becauſe they will not, were it not for the Corruption of their Will, no Power were wanting in Man to Believe and Repent.

Again, Doſt thou complain, thou haſt no power to believe, but I pray thee, tell me, haſt thou any will to believe? If thou neither haſt, nor ever hadſt any will to believe, Ibid. p. 219, 220.what a ſhameſul and unreaſonable thing is it, to complain that thou haſt no power to believe? St. Paul had a moſt gratious will, but he ſound in himſelf no power to do what he would, but what is the iſſue of this complaint? To ſly in the face of God? Nothing leſs! But to confeſs his own wretchedneſs, and flee unto God in this manner, who ſhall deliver me from the body of this death? And receiving a Gracious Anſwer concerning this, concludes with thanks, I thank God through my Lord Jeſus Chriſt: If I have a will to believe, to repent, I have no cauſe to complain, but to run rather unto God with thanks for this, and pray him to give that power, which I find wanting in me. And indeed this impotency of believing and infidelity, the fruit of Natural Corruption common to all, is merely a moral impotency, and the very ground of it is the Corruption of the Will: Therefore men cannot believe, cannot repent, cannot do any thing pleaſing unto God, becauſe they will not, they have no delight therein; but all their delight is Carnal, Senſual, and becauſe they are in the fleſh, they cannot pleaſe God; and becauſe of the hardneſs of their hearts, they cannot repent. Sin is unto them, as a ſweet Mirſel unto an Epicure, which he rolleth under his Tongue. This and much more to this purpoſe hath Twiſs in his Book againſt Hoard. And that this was his ſetled Judgment is evident by what he writes in his defence of the Doctrine of the Synod of Dort. It is true, that it is not in the power of man to add unto the word the efficacy of God's Spirit, page 122, 123.and it is as true that a carnal man hath no deſire that God would add the efficacy of his Spirit thereunto. The Diſcipline of Chriſt's Kingdom is as Cords and Bonds unto them, they deſire to break them, and to caſt off the yoke of obedience unto him. And again it is as true that … man is damned for not adding the efficacy of Gods Spirit unto his word. They are damned for contemning God…s Word, and not hearkning to his Gracious Admonitions; but they could do no other, as this Arminian Authour intimates; But what impotency is this? Is it any where elſe than in their wills? Which this Authour conſiders not, nor diſtinguiſheth between impotency natural, and impotency moral; were they willing to hearken hereunto, but could not, then in…gd their impotency were excuſabl…; but they pleaſe themſelves in their obſtinate courſes; and if they would do otherwiſe, I make no queſtion, but that they ſhould have no more cauſe p. 111to complain of their impotency to do that good which they would do, than the ſervants of God have, yea and holy Paul himſelf had. How can you believe (ſaith our Saviour, John 5.44.) Here is a certain impotency of believing, which our Saviour takes notice of; but what manner of impotency is it? Obſerve by that which followeth, (who receive Honour one of another, and regard not the Honour which cometh of God only.) Therefore you hear not my words, becauſe ye are not of God: John 8.47. This is as true, as the word of the Son of God is true, although this Authour ſets himſelf to impugne this kind of Doctrine all along. But withal conſider, do they deplore this impotency? Doth the conſideration hereof humble them? Nay rather they delight in it, as the Prophet noteth, Jerem. 6.10. Their ears are uncircumciſed, and they cannot hearken; Behold the Word of God is as a Reproach unto them, they have no delight in it.

By theſe Teſtimonies of Dr. Twiſs and more which might be quoted to this purpoſe, we plainly ſee that though he doth every where maintain that God by his ſpecial diſcriminating effectual Grace enables the Elect, (but not the non-Elect) to believe, repent, and obey the Goſpel, and ſo to performe the Condition of the Covenant; yet at the ſame time he declares that the inability of the Non-Elect to believe, repent, and obey, is a meer moral impotency, ariſing from the ill diſpoſition of their own minds and affections; that therefore they cannot, becauſe they will not, and that if they would they ſhould be able to believe and repent and obey the Goſpel. Now though we heartily agree with the Doctor, that it is by the ſpecial diſcriminating effectual Grace of God in Chriſt Jeſus, that the Elect believe, repent and obey the Goſpel; and alſo that the inability and impotency which others are under to do theſe things, is a moral, and not a meer natural inability and impotence; yet to ſhow that we are far from being Pelagians or Arminians, we muſt declare to the World, That Dr. Twiſs ſeems ſometimes to aſcribe more to the Natural Power of an Unregenerate Man without the Grace of God, than we can allow of: This he doth in the foreſaid Book in defence of the Doctrine of the Synod of Dort, page 48. Where after he had diſcourſed of natural and moral Impotency; and ſhewed,

(1.) That the wicked are puniſhed for refuſing to believe; that this refuſal is the free act of their wills; and by their natural power they might abſtain from this refuſal, and might believe with an acquired Faith, as many Ʋnregenerate Men have done. And,

(2.) After he had likewiſe ſhewed out of Auguſtin, That the reaſon why the wicked do not believe, is becauſe they will not, and that if they would, they might believe, and that ſince they might believe if they would, it is juſt with God to puniſh them ſor not believing. And,

(3.) After he had ſhewed out of the ſame Auguſtin, That the reaſon why they will not believe, is either becauſe they do not ſee the truth and goodneſs of that which they ſhould believe, or elſe becauſe it doth not delight them.

(4.) In the fourth place he adventures to go one ſtep further, and of his own head to ſay, That except the ſupernatural acts of the Three Theological Vertues, Faith, Hope, and Love, all Acts and Duties inward or outward are natural, and may be performed by a natural man, though not in an acceptable manner, for want of Faith, Hope and Love ſupernatural. Now (ſaith he, they are his own very words) ſuppoſe that a man were ſo exact both in natural morality, and in an outward conformity to the means of Grace, as not to fail in any particular, as he hath power to performe any particular hereof naturally; in this caſe, I ſay, if there were any ſuch, he ſhould be in the ſame caſe with thoſe that are guilty of no ſin, but ſin original, &c. Upon this paſſage we obſerve that the Doctor ſuppoſeth it poſſible for a natural man by the meer power of nature, without any ſupernatural Grace to be ſo exact in doing all the Duties which God requires of him, as not to fail in any particular, and ſo to keep himſelf free from all actual Sin. He doth not indeed ſay that there is, or ever was, or ever will be ſuch a Man; but he plainly enough ſays that it is naturally poſſible, and ſuppoſes it ſo to be, he ſuppoſes it poſſible for a natural man by the power of Nature, ſo to live as to be without all actual ſin. This we are ſo far from agreeing to, that on the contrary we hold it to be naturally impoſſible for any natural man by natural power ſo to live, as to be without all actual ſin. For ſurely original ſin in ſuch a Man would ſo vigorouſly put it ſelf forth into act upon the p. 112preſentation of outward objects to his Senſes, or the formation of Notions and Idea's of things in his mind, that by his meer natural power he could not poſſibly hinder all the Sallies and Eruptions of it.

This is the Catholick Faith, and the contrary is pure Pelagianiſme, which we wonder how it ſhould ever fall from the Pen of Dr. Twiſs, who was really a hater of Pelagianiſme. We ſhould never have mentioned this, but to let men know how far we are from Pelagianiſm, even farther than Dr. Twiſs was, as to the power of a Natural Man. Indeed we are ſo far from thinking that a Natural Man by his meer natural powers can live without all actual ſin, that we do not believe that a Spiritual Regenerate Man can live ſo exactly as to keep himſelf free from all actual ſin, although he be furniſhed and aſſiſted with ſuch a meaſure of ſupernatural Grace, as the Lord doth ordinarily give out unto his own ſelect People. This is the Common Doctrine of the Reformed Churches, which we can demonſtrate to be true, and which we firmly believe: Surely then it muſt be a vile ſlander caſt upon us, that we are ſo far gone off from the Truth of the Reformed Religion, Let. p. 13.as that our Cauſe and the Pelagians, is coincident, and that more and worſe is feared, which what it ſhould be, we cannot imagine, unleſs it be that they fear we will at laſt renounce Chriſt and Chriſtianity. But to this we will ſay with David, 2 Sam. 16.12.2 Sam 16:12it may be the Lord will look upon our caſe, and requite us good for this reviling.

Dr. let. p. 12.Downame Biſhop of Derry, whom our Authour alſo commends in his Letter, ſhall next come in for a Witneſs on our behalf; who in his Book of the Covenant of Grace ſaith, [The promiſes of the Goſpel cannot be applyed to any aright, but only to thoſe who have the condition of the promiſe, page 134, 135.which is the juſtifying Faith: For the Goſpel doth not promiſe Juſtification and Salvation to all but to thoſe only who have a juſtifying Faith. Therefore a Man muſt be endued with juſtifying Faith, before he can or ought to apply the promiſes of the Goſpel to himſelf: For as Salvation is promiſed to them that believe, ſo damnation is denounced to them that believe not, Mark 16.16. John 3.16, 18.— Again, No man ought to apply the promiſe of the Goſpel to himſelf, who hath not the condition of the promiſe, ibid. page 153.unleſs he will perniciouſly deceive himſelf. For as he that believeth, ſhall be ſaved, ſo he that believeth not ſhall be condemned. page 154.Again, As we daily ſin, ſo we muſt daily ask forgiveneſs, Prayer being the means that God hath ordained to that end Object. Yea, But ſaith the Papiſt, ye forſooth have already full aſſurance of the remiſſion of all your ſins, not only paſt, but alſo to come. Anſw. It is abſurd to imagine that ſins be remitted before they be committed, and much more, that we be aſſured they are remitted, before they be either remitted or committed: That indeed were a Doctrine to animate and to encourage Men to ſin.

But howſoever the Pope ſometimes forgiveth ſins to come, yet God doth not: When God juſtifyeth a man, he giveth him remiſſion of ſins paſt, Rom. 3.25. As for time to come, we teach that although Chriſt hath merited, and God hath promiſed remiſſion of ſins of all the faithful unto the end of the World; notwithſtanding remiſſion of ſins is not actually obtained and much leſs, by ſpecial Faith believed until Men do actually believe and repent, and by humble and faithful Prayer renew their Faith and Repentance. For as God hath promiſed to the faithful all good things: But how? Matt. 7.7, 8. To them that ask, Luke 18.13, 14.Luke 18:13Luke 18:14that ſeek, that knock. So alſo remiſſion of ſins. Neither is it to be doubted, but that remiſſion of ſin, though merited by Chriſt, though promiſed by God, though ſealed unto us in the Sacrament of Baptiſme, is obtained by the effectual Prayer of thoſe who believe and repent, for whom Chriſt hath merited it, and to whom God hath promiſed it in his Word, and ſealed it by the Sacrament; even as the obtaining of the rain which God had promiſed, (1 Kings 18. ver. 1, 41.) and the Prophet Elias had foretold; is aſcribed to the effectual Prayer of Elias, James, 5.16, 18.

To Biſhop Downames, we add the very Learned and Pious Gatakers Teſtimony. When …alt…arſh the Antinomian had objected and ſaid either place Salvation on a free bottom, p. 113or elſe you make the New Covenant, but an old Covenant in new terms, Do this, and live believe this and live; repent and live; obey and live. Gataker replies, This is frivolous, becauſe as hath been ſhewed, Gatakers ſhadows without Subſtance, page. 49.Salvations free bottom is no way impeached by ſuch conditions as theſe required; and ſcandalous, becauſe therein the Apoſtles Doctrine is not covertly, but directly challenged, as overthrowing and razing the foundation of free Grace. For what is believe on the Lord Jeſus and thou ſhalt be ſaved, but believe and live? Or what is repent, that your ſins may be done away, but repent and live. Or what is, He is the Authour of Salvation to all that obey him, but obey and live. And I demand again, what this amounts unto, whether it be any other than blaſphemy, to ſay, that the Apoſtles by ſuch their Doctrine, did not place Salvation upon a free bottom, but brought in the old Covenant again in new terms? Sir, Dare you ſay in your new revealed Myſtery, believe not, and yet live; repent not, and yet live; obey not, and yet live?

Again, We may truly ſay that you and yours are they that either cannot or will not ſee the Wood for Trees, Ibid. page 57.the conditions on which Salvation by Chriſt is propounded, though in the Goſpel, they do every where occur and offer themſelves, will ye, nill ye, to your eyes.

With Gataker we joyn Mr. Ball, who in his Treatiſe of Faith (recommended by a Preface of Dr. Sibbes) ſaith, Balls Treatiſe of Faith, part. 1. page 86.The promiſe of remiſſion of ſins is conditional, and becometh not abſolute, until the condition be fulfilled. — This is the word of Grace, Believe in the Lord Jeſus, and thou ſhalt be ſaved: When doth this conditional propoſition become abſolute? When we believe, what? That our ſins are pardoned? No, but when we believe in Chriſt to obtain pardon, which is the thing promiſed upon condition of belief.

Again, The priviledge of Grace and Comfort which comes to the Soul by believing, muſt be diſtinguiſhed from the Condition of the Covenant, Ibid. page 89.which is required on our parts before we can obtain pardon.

Again, We can teach no Faith to Salvation, but according to the rule of Chriſt, Repent and believe the Goſpel; no remiſſion of ſin, Ibid. page 136.but according to the like Rule, (Luke 24.47. Acts 2.37, 38.) But Faith ſeeketh and receiveth pardon as it is proffered in the word of Grace. Repentance is neceſſary to the pardon of ſin, as a condition without which it cannot be obtained, not as a cauſe why it is given. (Luke 13.3. 1 John 1.9. Acts 11.18.) If Mercy ſhould be vouchſafed to all indifferently the Grace of God ſhould be a boulſter to mans ſin, &c.

Laſtly, We conclude this head of our defence with the Teſtimony of the Synod of Dort. We have already ſhewed that the Geneva Divines in that Synod gave it in under their hands, (and were therein approved by the Synod) That the Covenant of Grace is conditional. We might be large in ſhewing the like of many others, but we will confine our ſelves for brevities ſake to the Embdan, Bremen, and Engliſh Divines their Suffrages recorded in the Acts of the Synod.

Firſt, The Embdane Divines in the Synod ſaid, That God required the ſame conditions from thoſe that were in Covenant with him under the Old and New Teſtament, to wit, Faith, and the obedience of Faith, Act. Synodi. Dord. part. 2. page. 93.Gen. 12. Abraham believed God, and the Apoſtle …in Rom. 4. Teaches that we are ſaved by the ſame Faith. Gen. 17. Abraham is commanded to walk before God, and be perfect. The ſame is every where required of Believers under the new Teſtament. Here we (1.) See that they affirm the Covenant of Grace hath Conditions in the Plural number. (2.) That Faith and ſincere Obedience, walking before God, and being perfect, upright or ſincere, were the conditions of it under the Old, and now are the Conditions of it under the New Teſtament. (3.) That this Doctrine was approved by the Synod of Dort.

Next Martintus one of the Bremen Divines is ſo clear for the Conditionality of the Covenant, that none who underſtand what his Judgment was, can doubt of his being on our ſide. We need not quote his words, they that pleaſe may ſee them in the Acts p. 114of the Synod. The Sum of his Opinion approved by the Synod is this, That pardon of ſin and Eternal Life are bleſſings promiſed to all Men through Chriſt: Ibid. part. 2. page 136, 137.But how? Not abſolutely, but conditionally, if they believe; As we heard before from Dr. Twiſs. Of the fume mind were his two Collegues, Ibid. p. 150, 151.Iſe…burgius and Lud. Crocius, and eſpecially Crocius moſt clearly, as is there to be ſeen.

Laſtly our own Britiſh Divines are clearly for the conditionality of the Covenant of Grace, no body could ever doubt of this, that ever read their ſuffrage either in Latin or Engliſh.

For thus they write, (For howſoever Salvation in the execution thereof, dependeth upon the conditional uſe of the means, yet the will of God electing unto Salvation is not conditional, Saffrage of the Divines of Great Britain, Art. 1. in Engliſh, page 9.incomplete, or mutable; becauſe he hath abſolutely purpoſed to give unto the Elect both power and will to performe thoſe very conditions, namely Repentance, Faith, Obedience, Perſeverance.) By this we ſee that they taught, not only that Faith is a Condition, but that Repentance, Obedience, and Perſeverance are Conditions of the Covenant, which is the whole of what we ſay, and it was received and approved by the whole Synod of Dort above ſeventy years ago. Again. In oppoſition to, and refutation of the eighth erroneous opinion of the Arminians they write thus, Ibid. p. 28, 29.[We do not deny but that there is ſuch a good pleaſure of God laid open (or revealed) in the Goſpel, by which he hath decreed to chooſe Faith as a condition for conferring Salvation, that is, by which he would have the actual obtaining of Salvation, (at leaſt in reſpect of thoſe which are of ripe years,) to depend upon the condition of foregoing Faith: And this is that joyful and ſaving Meſſage to be publiſhed unto all Nations in the name of Chriſt. But this is not the very decree of Election properly taken, and ſo much ſet forth, or celebrated by the Apoſtle St. Paul. For that Decree is Active or Practical, ordaining ſome particular Perſons unto Salvation, not diſpoſing of things, or the connexion of things in order to Salvation, and it is confined unto, or terminated upon Humane Creatures themſelves, and not upon their qualities, Epheſ. 1.4. He hath choſen us, to wit, men; Rom. 8. Thoſe whom he hath praedeſtinated, to wit, men, Matth: 20. Few are choſen; that is, few men. From this paſſage we obſerve, (1.) That according to thoſe Learned Divines there is an abſolute pleaſure and purpoſe of God that Faith ſhall be the condition of Salvation in the Covenant of Grace. (2.) That this abſolute pleaſure and purpoſe of God, refers to things, and abſolutely conſtitutes a conditional connexion between them, that is, between pardon of Sin and Salvation as the benefit or grace promiſed, and Faith as the condition, in whomſoever it ſhall be found. This good pleaſure and abſolute purpoſe of God terminating upon, and conſtituting the conditional connexion of things, is the foundation of the general conditional promiſes of the Goſpel, which we are ordered to preach conditionally to all the world, as we have a Call, (Mark. 16.15, 16. Rom. 10.8, 9.) not making any difference between Perſons and Perſons, as to that matter. But now the Decree of Election formally and terminatively conſidered, is quite another thing as to our Conception of it; It is the good pleaſure and abſolute purpoſe of God terminating upod particular Perſons, ſingling them out from others, and appointing them to obtain Salvation in ſuch a way, and by ſuch means: And this good pleaſure and purpoſe of God in his time and way according to his word of Promiſe never fails to have its powerful effect upon thoſe ſelect perſons, to make them firſt gracious, and then glorious for evermore. Again,

In treating of the ſecond Article, their fifth poſition is this, [In the Church, …id. art. 2. p. 49, 50.wherein according to the promiſe of the Goſpel, Salvation is offered to all, there is ſuch an adminiſtration of Grace, as is ſufficient to convince all Impenitents and Ʋnbelievers, that by their own voluntary de…ault, either through neglect, or contempt of the Goſpel, they periſh and come ſhort of the cene…t offered unto them.] This poſition they lay down as a Truth, then they proceed to prove it, and thus they begin, [Chriſt by his Death hath not only eſtabliſhed the Evangelical Cwenant, but hath moreover obtained of his Father, that whereſoever this Covenant ſhould be publiſhed, there alſo together with it, ordinarily ſuch a meaſure of ſupernatural p. 115Grace ſhould be diſpenſed, as may ſuffice to convince all Impenitents and Ʋnbelievers of contempt, or at leaſt of neglect, in that the Condition (of the Govenant) was not fulfilled by them.] Theſe are their own words, then they prove two things. (1.) That ſome meaſure of ſupernatural Grace is ordinarily adminiſtred in the miniſtry of the Goſpel; which they demonſtrate by ſeveral Teſtimonies of Scripture.

(2.) That that Grace is ſufficient to convince all Impenitent Unbelievers, either of contempt, or at leaſt of neglect, which they demonſtrate from John 15.22. John 3.19. Heb. 2.3. Heb. 4.12. Matth. 11.24. Heb. 6.4, 5, 6, 7, 8.

And before this their ſecond Poſition with reſpect to the Elect, is that [out of the ſpecial love of God by and for the merit and interceſſion of Chriſt, Faith and Perſeverance are given unto the Elect, Ibid. page 45.yea and all other things by which the condition of the Covenant is fulfilled, and the promiſed benefit, namely, Eternal Life is infallibly obtained.] This is their poſition, and they prove it by Rom. 8.32, 33, 34. and Heb. 8.10.

Again, In Refutation of the Third erroneous Opinion that Chriſt's Death hath obtained for all men, Reſtitution into the ſtate of Grace and Salvation, they both aſſert the Conditionality of the Covenant, Ibid. Art. 2. p. 61, 62, 63.and alſo at the ſame time lay the Axe to the Root of Huberianiſme, Puccianiſme, and Antinomianiſm or Criſpianiſme. Their words and Arguments are theſe following:

1. Reaſon. Salvation is a thing promiſed in the New Covenant, neither is it promiſed but upon the condition of Faith; (whoſoever believeth, ſhall be ſaved,) ſince therefore all men have not Faith in Chriſt, under which condition, only Salvation is promiſed, It is certain that the Death of Chriſt did not obtain for all, but for the faithful alone, a reſtoration (abſolute) into the ſtate of Grace and Salvation. This they prove from Rom. 5.1. Rom. 3. and 4. chap. and Gal. 2.16.

2. Reaſon. Without faith in Chriſt, Man remains in the ſtate of Condemnation, John 3.18. John 3.36. But they who are reſtored into the Boſom of Grace, every one of them, have remiſſion of ſins, which makes men happy, Pſal. 32.1. Neither do they remain in Condemnation, neither doth the wrath of God remain upon them. They therefore who want Faith, are not reſtored by the Death of Chriſt into the ſtate of Grace and Salvation; Since through the Name of Chriſt, no Man obtaineth remiſſion of ſins, except he who believes in him, Acts 10.43.

Reaſon 3. If the Death of Chriſt hath obtained reſtitution for all, then are they reſtored either (1.) When Chriſt from all Eternity was deſtinated unto Death, which is falſe; for ſo no man ſhould be born a child of wrath, neither ſhould Original ſin any whit dammage mankind, being according to this Opinion forgiven them from all Eternity. — Or, (2.) They were reſtored in the Perſon of our firſt Parents, when the promiſe concerning the Seed of the woman was proclaimed, which is falſe. For our firſt Parents themſelves were not reſtored into the ſtate of Grace, but by Faith in Chriſt, and conſequently neither were their Poſterity reſtored, but in like manner, that is, by Faith. Therefore not all, whether Believers, or Ʋnbelievers are reſtored. Or, (3.) They were reſtored, when Chriſt himſelfe ſuffered Death upon the Croſs; but that is falſe alſo, and cannot be, for ſo no man before that moment ſhould have been reſtored, which none will grant: Neither are all reſtored from that time, becauſe without doubt, even at that moment, and afterward the Wrath of God burned hot againſt ſome of Chriſt's Accuſers, Condemners, Crucifiers and Mockers.

Thus our Divines argued in the Synod, and their Arguments were approved by the Synod. Now let any man of judgment conſider the force of theſe Arguments, and he will plainly ſee that they do prove that; no Man, no, not the Elect can be admitted into favour with God, and be juſtified before he believe, and performe the Condition of the Covenant; as well as that all men are not, and cannot be ſo dealt with. The Elect themſelves, before their Converſion are not abſolutely and actually in Grace and favour with God, they are not in a ſtate of Juſtification and Salvation, becauſe they yet want Faith the Condition of the Covenant, upon which Condition thoſe ſubſequent Bleſſings of the Covenant are only promiſed; ſo that by this we may ſee the Synod hath in effect before-hand judged between us and the Antinomians, and hath given Sentence according to Scripture on our ſide.

p. 116Laſtly, We find that our Divines, in the Synod, declared and proved, that Perſeverance in Holy Faith and Obedience, which is the Condition of our obtaining Eternal Salvation, is it ſelf promiſed abſolutely without any proper Condition; yet not ſo as always, and in all Elect, Juſtified Perſons, to exclude and prevent a partial, temporary Apoſtacy and Back-ſliding. Here then are two things held by them; (1.) That the Perſeverance of the Elect, after they are once converted and juſtified, though it be a Condition of obtaining Eternal Salvation, yet it is promiſed and given without any other proper Condition. Therefore writing on the Fifth Article, they reject the erroneous Opinion of the Arminians, Ibid. Art. V. pag. 157, 153.That Perſeverance is a Benefit offered equally to all the truly Faithful, upon this Condition, namely, If they ſhall not be wanting unto ſufficient Grace; and give their Reaſons why they rejected it. (1.) Say they, It is not true, that Perſeverance is a Gift onelyonly offered, but not given: For the Scriptures witneſs, that God doth not onelyonly offer unto his, the Grace of Perſeverance, but alſo, that he gives it them, and puts it into their Hearts: Jer. 32.40. I will put my fear into their hearts, that they ſhall not depart from me, and John 4.14. 1 Cor. 10.13. —

Again, It is falſe, (ſay they,) that Perſeverance is a Grace offered, upon Condition, for it is a Gift promiſed abſolutely by God, without any reſpect to a Condition. The Reaſon is this, Some Promiſes of God are touching the End, others touching the Means which conduce to the End. The Promiſes concerning the End, that is to ſay Salvation, are conditional. Believe and thou ſhalt be ſaved. Be faithful unto death, (that, is perſevere,) and I will give thee the Crown of Life. But foraſmuch as no Man is able to perform the Conditions, God alſo hath made moſt free and abſolute Promiſes to give the very Conditions, which he works in us, that ſo by them, as by Means, we may attain the End: Deut. 30.6. And the Lord thy God will circumciſe thy heart, to love the Lord thy God with all thy heart and with all thy ſoul, that thou maieſt live. The End here promiſed, is Life, which the Iſraelites could never attain, without the performance of the Condition, namely, their Love of God. But here God promiſeth abſolutely, that he will give unto them this very Condition. Since therefore the Promiſes of Faith, and Perſeverance in Faith, are Promiſes concerning the Means, they are wholly to be reckoned among thoſe abſolute Gifts, by which God (conſidering Mans diſability, hoth to attain the End without the Means, and alſo to perform (or effect) the Means, or Conditions of himſelf,) doth promiſe that he will make them able to performe the Conditions. God promiſeth Life to thoſe that conſtantly fear him. The Promiſe of Life is conditional, but of conſtant Fear is abſolute: I will put my fear in their hearts that they may not depart from me. And laſtly, Be it ſo, that this Gift were conditional, yet it is not offered upon this Condition, if Men will not be wanting to themſelves in the entertainment and uſe of ſufficient Grace. — F… (1.) It will from this Condition follow, that we do in vain pray to God in the behalf of any Man, that he would give unto them the Gift of Perſeverance, becauſe of Courſe he offers them un…erſal and ſufficient Grace, to which, if they themſelves will not be wanting, they ſhall p…vere. (2.) T…is is an idle Condition, for it makes Perſeverance to be the Condition of …erſeverance. For to perſevere, is nothing elſe, but not to be wanting unto this ſufficient Grace. If therefore God offers Perſeverance upon this Condition, he offers the ſame upon Condition of it ſelf.

Thus they ſhewed, that Perſeverance is abſolutely promiſed, and given, without any other proper Condition. Yet for all this, (2.) they do not ſay, that Perſeverance is ſo promiſed and given, as to exclude and prevent always a partial, temporary Apoſ…acy and Back-ſliding. For we find that diſcourſing of Perſeverance, as it concerns the Elect, their Third Poſition is, [Theſe very ſame (Perſons) thus Regenerated, Ibid. Art. V. pag. 121, 122, 123, 124, 125.and Juſtified, do ſometimes, through their own default, fall into hainous ſins, and thereby they do incur the Fatherly Anger of God, they draw upon themſelves a damnable Guiltineſs, and loſe their preſent …tneſs to the Kingdome of Heaven. Thon they prove their Poſition, It is manifeſt (ſay they) by the Examples of David and Peter, that the Regenerate can throw themſelves headlong into moſt grievous ſins, God ſometimes permitting it, that they may learn with all humility to acknowledge, that, not by their own ſtrength or deſerts, p. 117but by Gods Mercy alone they were freed from Eternal Death, and had Life Eternal beſtowed upon them. Whilſt they cleave to ſuch ſins, and ſleep ſecurely therein, God's Fatherly Anger ariſeth againſt them, Pſal. 89.31. Rom. 2.9. Beſides, they draw upon themſelves damnable Guilt; ſo that as long as they continue without Repentance, in that ſtate, they neither ought, nor can perſwade themſelves otherwiſe, than that they are ſubject to Eternal Death: Rom. 8.13. If ye live after the fleſh, ye ſhall die. For they are bound in the Chain of a Capital Crime, by the deſert whereof, according to God's Ordinance, they are ſubject to Death, although they are not as yet given over to Death, nor about to be given over, (if we conſider the Fatherly Love of God,) but are firſt to be reſcued from this ſin, that they may alſo be reſcued from the guilt of Death. Laſtly, in reſpect of their preſent Condition, they loſe the fitneſs which they had of ent…ing into the Kingdome of Heaven, becauſe into that Kingdome, there ſhall in no wiſe enter any thing that is defiled, Rev. 21.27.Rev 21:27or that worketh Abomination. For the Crown of Life is not ſet upon the Head of any, but thoſe who have fought a good fight, and have finiſhed their courſe in Faith and Holineſs. (2 Tim. 4.8.) He is therefore unfit to obtain this Crown, whoſoever as yet cleaves to the Works of wickedneſs.

The Fourth Poſition is, The unalterable Ordinance of God doth require, that the Faithful ſo ſtraying out of the right way, muſt firſt return again into the way, by a renewed performance of Faith and Repentance, before he can be brought to the end of the way, that is, to the Kingdome of Heaven.

By the Decree of Election, the Faithful are ſo predeſtinated to the End, that they are (as along the Kings High-way) to be led to this appointed End, no other ways than by the Means ordained by God. Nor are theſe Decrees of God, concerning the Means, Manner, and Order of ſuch Events, leſs fixed and ſure, than the Decrees of the End, and of the Events themſelves. If any Man therefore walk in a way contrary to God's Ordinance, namely, that broad way of Ʋncleanneſs and Impenitence, (which leads directly down to Hell,) he can never come by this Means to the Kingdome of Heaven, yea, and if Death ſhould overtake him, wandring in this By-path, he cannot but fall into Everlaſting Death. This is the conſtant and manifeſt Voice of the Holy Scripture, Except ye repent, ye ſhall all likewiſe periſh, Luke 13.3. Be not deceived: neither fornicatours, nor idolaters, &c. ſhall inherit the kingdom of God, 1 Cor. 6.9. They are deceived therefore, who think that the Elect, wallowing in ſuch Crimes, and ſo dying, muſt, notwithſtanding, needs be ſaved through the force of Election. For the Salvation of the Elect is ſure indeed, God ſo decreeing: But withal (by the Decree of the ſame our God) it is not otherwiſe ſure, than by the way of Faith, Repentance, and Holineſs, Heb. 12.14. Without holineſs no man ſhall ſee God. The foundation of God ſtandeth ſure, — And, Let every one that nameth the name of Chriſt depart from iniquity, 2 Tim. 2.19.

Again their Fifth Poſition is, that In the mean time, between the Guilt of a grievous ſin, and the Renewed Act of Faith and Repentance, ſuch an Offender ſtands by his own deſert to be condemned; by Chriſt's Merit, Ibid. Art. V. pag. 126, 127.and God's Decree to be acquitted; but actually abſolved he is not, until he hath obtained pardon by Renewed Faith and Repentance. And for Proof of this Poſition, they ſay in Page 128. [The Father of Mercies hath ſet down this Order, That the Act of Repentance muſt go before the Benefit of Forgiveneſs, Pſal. 32.5. Ezek. 18.27.] Thus thoſe Excellent Divines, and Judicious, Faithful Miniſters of Chriſt. By all which, it is clear as the Sun, That the Synod of Dort, taught the conditionality of the Covenant, and held Faith, Repentance, ſincere Obedience, and Perſeverance to the End, to be the indiſpenſably neceſſary Conditions of obtaining Eternal Salvation, and therefore if there happen to be a partial Intermiſſion of ſincere Evangelical Obedience, for a time, by Chriſtians falling into hainous wilful ſins, there muſt be a renewing of Faith and Repentance, and a returning to their Obedience again, before they can obtain the pardon of thoſe Sins, and the Eternal Salvation of their Souls; which is all that we hold in this matter.

And it is alſerted, explained, and ſolidly proved, by the moſt Learned and Judicious D…ant (who was a Member of the Synod of D… ) in another Book of his, in p. 118theſe Words, Bond Opera ſunt neceſſaria ad Juſtificationis ſtatum relinendum, Praelect. de Juſtitiâ Habit. & Act. cap. 31. p. 404, 405.& conſervandum, non ut cauſae, &c. that is, Good Workes are neceſſary to retain, and preſerve the ſtate of Juſtification, not as cauſes which of themſelves, effect, produce, or merit this Preſervation, but as Means or Conditions, without which God will not preſerve the Grace of Juſtification in Men.

And here may be reckoned up the ſame Works which we mentioned in the foregoing Concluſion: For as no Man receives that general Juſtification, which froes from the Guilt of all former ſins, unleſs Repentance, Faith, a Purpoſe to lead a New Life, and other Actions of that nature, concurre: So no Man retains a ſtate free from Guilt, with reſpect to following ſins, but by means of the ſame Actions, of believing in God, calling upon God, mortifying the fleſh, continually repenting and grieving for the ſins that are continually committed. The Reaſon why all theſe things are neceſſarily required on our part, is this, becauſe theſe things cannot be always abſent, but their contraries will begin to be preſent, which are repugnant to the Nature of a juſtified Man: For if you take away Faith in God and Prayer, there ſucceeds unbelief, and contempt of God's Name: If you take away the endeavour of Mortification, and the exerciſe of Repentance, there breaks in upon the Man, predominant Luſts, and Sins waſting the Conſcience. Therefore becauſe it is not God's will, that Men, who are Ʋnbelievers, obſtinate, carnal, ſhould enjoy the benefit of Juſtification, he requires continual Works of Faith, Repentance, and Mortification; by whoſe preſence, are thruſt, as it were, out of Doors, and driven far away, Ʋnbelief, Obſtinacy, Security, and other Poyſons of Juſtifying Grace; and alſo of particular ſins, there is a particular pardon obtained. Hence Paul ſaith, (Rom. 8.13.) If ye live after the fleſh, ye ſhall die: And Heb. 3.12. Take heed, leſt there be in any of you an evil heart of unbelief, in departing from the living God. We do not therefore think, that the Act it ſelf of believing, repenting, and mortifying the fleſh doth effect, or merit the conſervation of Juſtifying Grace; becauſe all theſe things are done by us faintly and imperfectly, ſometimes alſo, through the Prevalency of ſome great Tentation, they are, as it were, choaked and oppreſſed; but we ſay, that God himſelf, of his free Mercy, preſerves the Regenerate in a ſtate of Grace and Salvation, whilſt they walk in theſe wayes. As therefore for the preſervation of Natural Life, it is neceſſarily required, that a Man carefully avoid Fire, Water, Precipices, Poyſons, and other things which deſtroy the Health of the Body; ſo for the preſervation of Spiritual Life, it is neceſſarily required, that a Man avoid Ʋnbelief, Impenitency, and other things that are deſtructive, and contrary to the Salvation of Souls; which cannot be avoided, unleſs the oppoſite and contrary Actions be exerciſed. But theſe Actions do not preſerve the Life of Grace properly and of themſelves, by touching (or producing) the very effect it ſelf of preſervation, but improperly and by accident, by excluding and removing the cauſe of deſtruction.

Thus we have at large refuted the Authour of the Letter, his Second Errour againſt the Purity of Chriſtian Faith; and have fully and clearly proved the Covenant of Grace to be Conditional. This we have done, firſt, by clear Scripture: Secondly, by certain and evident Reaſon grounded upon Scripture: Thirdly, by Teſtimonies of Orthodox Divines, and Firſt, by Teſtimonies of the Antient Doctors of the Primitive Church: Secondly, by Teſtimonies of Divines of the Reformed Churches, both at Home and Abroad; and particularly, by the Teſtimony of the Divines of the Famous Synod of Dort. Whence it is as clear as the Sun, that we preach no new Arminian Goſpel, in this great Point of the Covenant of Grace; and conſequently, that the Authour of the Letter is a falſe Witneſs in Matter of Fact, who hath proclaimed us to the World, to be Preachers of a new Arminian Goſpel, on the account of our Doctrine in the point of Juſtification.

If after all this, he ſhould ſay that though we have proved the Covenant to be conditional, and Faith to be the receptive applicative condition of it; yet we have not proved that Faith juſtifies as a Condition; We Anſwer, That look by what place of Scripture he ſhall ever be able to prove that Faith juſtifies as an Inſtrument, and a hand by the ſame ſhall we prove that Faith juſtifies as a receptive applicative condition. For (as we ſaid before) we take a receptive applicative Condition, and a moral foederal inſtrument to be one, and the ſame thing. So did the Weſtminſter Aſſembly of Divines before us: And in this p. 119ſenſe (which alone is juſtifiable) we hold Faith to be both an Inſtrument and a Condition with reſpect to Juſtification. And if that will pleaſe our Authour, we ſhall grant him that Faith is a hand, and not only a hand, but an eye and a mouth too; an eye to look unto Chriſt crucified, John 3.14, 15. John 6.40. Iſa. 45.22. And a mouth to eat and drink, and feed on his Crucified Fleſh and Blood, John 6.35, 50, 51, 53, 54, 55, 56, 57, 58.

We ſhall conclude this Anſwer with the Teſtimony of Two Learneder and Wiſer Men than our Authour ſeems to be. The firſt is the Reverend Mr. Lukin, a Worthy Judicious Congregational Miniſter in his Life of Faith, printed above Thirty years ago. Lukin's Life of Faith. p. 24, 25.For the queſtion about the Intereſt of Faith in our Juſtification, whether it juſtifie as an Inſtrument, or as a Condition. I think (ſaith he) it deſerves not half the words that have been uſed about it, they are both of them School-terms, and not found in the Scripture, and ſhould not therefore diſturb the peace of the Church, eſpecially ſeeing both Parties at variance, are agreed in the thing, but not in the formal notion, under which they do conceive it; and I think both lides are ſo far agreed, that Faith may be called an Inſtrument; allowing much impropriety of ſpeech, and that it may be called a Condition, while we thereby do not ſuppoſe any ſuch thing as merit. Thus Mr. Lukin. Now we heartily accept of this expedient; for the calming of the Tempeſt which the Letter hath raiſed. We will never deſire the Authour to call Faith a meritorious condition, (for we never called it ſo our ſelves,) if he will grant us that it is but improperly an Inſtrument of Juſtification.

The other is the Learned Turretin, that famous Calviniſt Profeſſor of Divinity lately at Geneva, who writes thus, Caeterum non anxiè quaerendum putamus, an fides inſtrumenti notionem induat in hoc negotio, &c. Turretin. Inſtit. part. 2. loc. 16. quaeſt 7. p. 737.But we do not think that it is curiouſly to be enquired after, whether Faith put on the nation of an Inſtrument in this matter of Juſtification; or likewiſe of a condition, as it ſeems to ſome men. For nothing hinders, but both notions may be aſcribed to it; provided, Condition be not taken for that, in conſideration whereof God juſtifies Man in the Covenant of Grace; after the manner that works were the Condition of Juſtification in the Legal Covenant: For in this ſenſe, it cannot be called a condition, unleſs we come over to the Socinians and Arminians, who will have Faith or the Act of believing to be accepted by God for perfect Righteouſneſs, which we have but now reſuted: But taking the word Condition in a large ſenſe for all that which is required on our part to obtain that benefit, whether it have the notion of a cauſe properly ſo called, or only of an inſtrumental Cauſe; for as that Condition hath the relation of an Inſtrument, ſo that Inſtrument hath the nature of a Condition on our part, without which Juſtification cannot be obtained. Thus Turretin to which we fully agree, except that we think he gives too much to Faith in conceiving it to be an inſtrumental cauſe of Juſtification, yet ſince he ſays that it is no cauſe properly ſo called, it follows neceſſarily that it is not properly an inſtrumental cauſe, and ſo hath no proper cauſal influence upon the act of Juſtification; and if ſo then it is but improperly an inſtrument, as Mr. Lukin ſaith, and ſo the whole Controverſie comes to nothing but a ſtrife about the propriety, or impropriety of a word; which Turretin plainly ſaw, and therefore confeſſed that Faith is ſo an Inſtrument, as to be a Condition, and ſo a Condition as to be an Inſtrument of Juſtification: And taking the word Inſtrument in a moral Senſe, for a means of receiving the benefit of Juſtification for Chriſt's ſake only, we do unfeignedly affirm, as Turretin doth, that a ſincere Faith is both the Inſtrument and Receptive Condition of Juſtification.