Chonoyterion he Sion. The refinement of Zion: or, The old orthodox Protestant doctrine justified, and defended against several exceptions of the Antinomians, methodically digested into questions, wherein many weighty and important cases of conscience are handled, concerning the nature of faith and repentance, or conversion to God: of his eternal love, and beholding of sin in his dearest children: of justification from eternity, of of [sic] preparations to the acceptance of Christ, of prayer for pardon of sin, and turning to God: of the gospel covenant, aud [sic] tenders of salvation, on the termes of faith and repentance. For the establishment of the scrupulous, conviction of the erroneous, and consolation of distressed consciences. By Anthony Warton, minister of the word at Breamore in Hampshire.

SECT. II. Where is shewed, which is the most profitable way of preaching the Gospel.

THis that I have said, might be a sufficient Answer to the former Question, and to all the several parts and branches of it. Notwithstanding, because the novellists

do cry out against us, and say that with our many years preaching, we have converted few, or none; but by ur∣ging such a necessity of repentance, to the obtaining of salvation, (as we do) do terrifie and trouble many, and drive them into desperation: therefore I will now, by Gods gracious assistance, prove unto them, that our Do∣ctrine is more likely to convert sinners, and to comfort them being converted, then theirs.

To speak first of the former.

We do indeed denounce Gods judgements against men, while they live in sin, and are led by their carnal lusts, telling them that they must repent, and amend their lives, if they will have any hope of salvation by Christ. Thus do we deal with obstinate sinners, endevouring to save them with fear, that is, with the terror of Gods judgements, as St. Jude commandeth us.* 1.1 If such preach∣ing do no way at all conduce to a sinners conversion, why doth he say, On some have compassion, making a diffe∣rence; and others save with fear, pulling them out of the fire. But they tell us, that we lay too hard a task upon men, and that they have no power, [Object.] nor ability to repent and practise these things, which we do require of them.

Its true, they have not of themselves; but it doth not follow hereupon, [Answ.] that our preaching of repentance unto sinners, and our denouncing of Gods judgements against them is in vain, and to no purpose.

1. For the Spirit of God worketh with, and by his word, when it is preached, and maketh it effectual, at one time or other, to as many as are ordained to eternal life. The Law indeed only terrifies sinners, but converteth none;* 1.2 for which cause the Apostle calleth it the Ministry of death and of cōdemnation; but the Gospel he calleth the Ministry of the spirit, because God sends down his spirit into the hearts of the Elect, while the Gospel is mini∣stred, and preached unto them; for so we read of Cornelius & his Companions,* 1.3 that while Peter preached the Holy Ghost fell on all that heard the word. And while Lydia heard Paul preach, the Lord by his spirit opened her

heart, and converted her to the faith of Christ. Thus is the spirit given in the Ministry of the word,* 1.4 and maketh it effectual to work Faith and Repentance in the Elect, when these duties are preached, and pressed upon them.

2. Again, We have this comfort, that Christ hath merited for those that do believe in him,* 1.5 not only the pardon of their sins, but the spirit to sanctifie them, and to work repentance in them.* 1.6 We are not therefore to set upon the work of repentance in our own strength; for then we are sure to be soyled, and shall prevail nothing; but we are to rely on Christ for his spirit, and for his grace,* 1.7 that we may thereby be inabled to do those things, which he requireth of us. For we receive the promise of the spirit (that is, the spirit of God which Christ hath merited for us, and God hath promised us) by Faith. Thus though we be never so weak of our selves, yet as St. Paul saith,* 1.8 we are able to do all things (that God requi∣reth of us) through Christ which strengtheneth us.

3. And lastly, We have this comfort also, that by our prayers we may obtain not only other inferior gifts, but the Holy Ghost himself,* 1.9 the Authour of all sanctifying grace, as our Saviour assureth us hereof. Albeit then, we be never so unable of our selves to repent, and to bring forth the lively effects and fruits thereof, yet by our prayers offered up unto God, in the name of Christ, we may obtain power to do all these things. Such strong con∣solation have we against the difficulty of repentance.

Now all these things being well considered, let any in∣different man judge, whether are like to bring men out of their sins, and to bring on their conversion, they that by their Doctrine do stir them up to labour and strive a∣gainst sin, and to call upon God for grace, whereby they may be enabled to subdue it, relying not on their own strength, but on Christs merits, who hath purchased the spirit of God for them, or they that will have men, even while they live in prophane swearing, drunkenness,

whordom, or any other the like impieties or impurities,* 1.10 to believe that their sins are pardoned, and that they are reconciled unto God, and in the state of salvation, which is Mr. D. his Doctrine preached and much applauded by many. There is not any one that considereth rightly hereof, and perceiveth what the necessary, and unavoida∣ble consequences hereof are; but he will say, that this is to lay a foundation for pre umption and carnal securi∣ty. And indeed this is the very use, which many have made of this Doctrine already. For though they live in sin, and are led capti••e by their sensual lusts, as formerly they were; yet hearing these m••n offer Christ unto all, without requiring any thing of them either faith re∣pentance, or any reformation of their sinful li••es, re••••ing them that grace is freely offered in the Gospe••, without any conditions, and free••y to be taken and recei••ed of all: hereupon they are confident that they shall be saved by Christ, though they li••e like libertines, and cast off all care of reforming their wicked wayes and works. It is too late now after they ha••e thus preached free grace un∣to them, according to this n••w way of theirs, to tell them, that if they do finally continue in infidelity, and impenitency, they shall be damned. For their former Doctrine hath made them secure, in••omuch, that they do now resolve (as one did of late ha••ing read a certain Treatise of Mr. S.) that they will no more hearken unto any judgements, or terrors, threatned and denoun∣ced against sin, as they had formerly done. And well may they resolve thus with themselves, if it be true which Mr. S. teacheth, to wit, that God in the Gospel doth abso∣lutely offer remission of sins, and salvation by Christ, to all without any condition, yea to sinners, as sinners. For it is most certain, that God will fulfil and perform all his absolute promises, to all those to whom they are offered and made, neither can their infidelity, or their wicked∣ness frustrate the performance of them. He promised ab∣solutely, and without any condition,* 1.11 that while the earth remaineth, Seed-time and Harvest, and cold and he••t,

and Summer and Winter, and day and night, shall not cease.

* 1.12He promised also as absolutely, that the World should never more be destroyed with a Flood, and that he would set his Bow in a Cloud, for a sign, and in assurance here∣of.

Now these promises of his, he hath ever since con∣stantly performed, throughout all Generations, though the World hath been never so wicked. God did as ab∣solutely promise Christ, and accordingly sent him into the World, in a most corrupt time, to renew all things. Thus the wickedness, or the infidelity of man cannot frustrate, nor disannul the promises of God, that are ab∣solute. Wherefore if the promises of life and salvation by Christ unto all, to whom he is offered, and preached, be absolute, and without any condition: how can final impenitency, or infidelity (as Mr. D. telleth us) cause a∣ny to forfeit, and frustrate them to their damnation?

But let us see how our adversaries go about to prove, that their Doctrine is more likely to gain sinners to God, and to bring them to repentance, and amendment of life then ours is?

[Object.] It is not possible, say they, for a man to believe that his sins are forgiven him; but he will love God, and in lieu of thankfulness, consecrate himself unto his service. Whereas therefore they do require no such hard conditi∣ons of men, to discourage them from believing as we do; but offer Christ and salvation by him freely unto all, though they live in their sins, and profess that they can∣not leave them, who seeth not that they will sooner be∣lieve this Doctrine then ours? and then afterwards, be∣ing thus perswaded of the pardon of their sins, they will love God for his mercy, and forsake sin, and consecrate themselves unto his service.

[Answ.] It is ttue indeed, he that truly believeth, will love God, and will out of thankfulness towards him for his mercy, renounce the World, and his own lusts, and consecrate himself unto his service.

For first, The true believer by his faith in Christ,* 1.13 doth obtain grace, and power, and strength to love God, and to obey him.

And secondly, That faith of his, upon serious and due meditation and consideration▪ first, of his own e∣ternal misery by sin; and secondly, of Gods wonder∣ful mercy towards him in Christ, (who suffered his most bitter passion for his redemption; and passing by many others, doth offer salvation freely unto him) will inflame his heart with the love of God, and excite and stir him up to the obedience of his Commandements. But a false faith produceth no such gracious effects, but nourisheth and nusleth men in carnal security, as we see in many, who fay they believe in Christ, and trust to be saved by him, as well as the best, and yet live still in their sins, and never go about to reform themselves.

Now such is the faith, which Mr. D. and his Compa∣nions do teach; for they will have men to believe, that their sins are pardoned, and that they are reconciled to God, before they go about to rise out of them by repen∣tance, which faith of theirs is no true, but a false faith; for as I have before proved, repentance and remission of sins, do alwayes go together. Where there is no repen∣tance therefore, there can be no remission of sins. All therefore that such a faith can do, is but to stir up those, who do thus falsly perswade themselves that their sins are pardoned, to love God for his mercy towards them, and to obey him (which it seldom or indeed never doth;) but grace it obtaineth none, to crucifie sin in them, and to sanctifie them; and therefore though they should strive never so much to serve God, and to obey him according to all his Commandements, yet it is not possible that they should do this, because there is no principle of grace, nor no spiritual life in them.

Notes

• * 1.1

  Jud. Vers. 22, 23.
• * 1.2

  Act. 13.48. 2 Cor. 3.7, 8, 9.
• * 1.3

  Act. 10.44.
• * 1.4

  Act. 16.14.
• * 1.5

  1 Cor. 1.36.
• * 1.6

  Act. 5.31.
• * 1.7

  Gal. 3.14.
• * 1.8

  Phil. 4.13.
• * 1.9

  Luck. 11.13.
• * 1.10

  Reconcil. of God to man, p. 40, 41, 42
• * 1.11

  Gen. 8.22.
• * 1.12

  Gen. 9.9.
• * 1.13

  Joh. 7.38.