Reformed Conditionalism

Here is the Reformed version of the damnable heresy of salvation conditioned on the sinner:

Charles Hodge, Systematic Theology, Volume 2:

"The Scriptures know nothing of any other than two methods of attaining eternal life: the one that which demands perfect obedience, and the other that which demands faith. If the latter is called a covenant, the former is declared to be of the same nature." (p. 117)

"God then did enter into a covenant with Adam. That covenant is sometimes called a covenant of life, because life was promised as the reward of obedience. Sometimes it is called the covenant of works, because works were the condition on which that promise was suspended, and because it is thus distinguished from the new covenant which promises life on condition of faith." (p. 118)

"In virtue of what the Son of God covenanted to perform, and what in the fulness of time He actually accomplished, agreeably to the stipulations of the compact with the Father, two things follow. First, salvation is offered to all men on the condition of faith in Christ. Our Lord commanded his disciples to go into all the world and preach the gospel to every creature. The gospel, however, is the offer of salvation upon the conditions of the covenant of grace. In this sense, the covenant of grace is formed with all mankind." (pp. 362-363)

"For it is undoubtedly true that God offers to all and every man eternal life on condition of faith in Jesus Christ." (p. 363)

"It is one of those facts that salvation is offered to all men on the condition of faith in Christ. And therefore to that extent, or, in a sense which accounts for that fact, the covenant of grace is made with all men." (p. 363)

"The condition of the covenant of grace, so far as adults are concerned, is faith in Christ." (p. 364)

"Faith the Condition of Salvation from the Beginning. As the same promise was made to those who lived before the advent which is now made to us in the gospel, as the same Redeemer was revealed to them who is presented as the object of faith to us, it of necessity follows that the condition, or terms of salvation, was the same then as now. It was not mere faith or trust in God, or simply piety, which was required, but faith in the promised Redeemer, or faith in the promise of redemption through the Messiah. This is plain not only from the considerations just mentioned, but also further, (1.) From the fact that the Apostle teaches that faith, not works, was the condition of salvation." (pp. 371-372)

"Paul, in Rom. iii. 21, says that the method of salvation revealed in the gospel had been already revealed in the law and the prophets; and his definite object, in Gal. iii. 13-28, is to prove that the covenant under which we live and according to the terms of which we are to be saved, is the identical covenant made with Abraham, in which the promise of redemption was made on the condition of faith in Him in whom all the nations of the earth were to be blessed." (p. 373)

"It is thus offered to the elect and the non-elect; and it is offered to both classes conditionally. That condition is a cordial acceptance of it as the only ground of justification." (p. 555)

"Admitting, however, that the Augustinian doctrine that Christ died specially for his own people does account for the general offer of the gospel, how can it be reconciled with those passages which, in one form or another, teach that He died for all men? In answer to this question, it may be remarked in the first place that Augustinians do not deny that Christ died for all men. What they deny is that He died equally, and with the same design, for all men. He died for all, that He might arrest the immediate execution of the penalty of the law upon the whole of our apostate race; that He might secure for men the innumerable blessings attending their state on earth, which, in one important sense, is a state of probation; and that He might lay the foundation for the offer of pardon and reconciliation with God, on condition of faith and repentance." (p. 558)


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