Rev. Mark Horne has some excellent quotes from Francis Turretin posted on his site. These quotes begin to show Turretin’s position on whether or not the Covenant of Grace is conditional. In short, Rev. Horne concludes that Turretin holds to a qualified conditional Covenant of Grace (CoG). This is correct. Turretin argues that there are no meritorious or impulsive causes. In that sense the CoG is unconditional. He does hold that faith is a condition of the CoG if we understand that it is only an instrumental cause. This is all covered in Vol. 2 Questions 2 and 3 (pgs. 174-189) of Turretin’s Institutes. So far Rev. Horne and I agree both with Turretin and with what Turretin is saying.
Yet, Rev. Horne attempts to dove tail Turretin into Norman Shepherd, and his novel views of justification. He does so by examining Turretin’s view of works. Rev. Horne jumps from talking about conditions on the covenant of grace to the duties of a Christian. You will note in his essay, Rev. Horne jumps to Volume 3 of Turretin’s work. Yet there is no need to this for Turretin discusses whether or not repentance and the other virtues can be considered conditions. Rev. Horne quotes the section for us.
It may be taken either broadly and improperly (for all that man is bound to afford in the covenant of grace) or strictly and properly (for that which has some causality in reference to life and on which not only antecedently, but also causally, eternal life in its own manner depends). If in the latter sense, faith is the sole condition of the covenant because under this condition alone pardon of sins and salvation as well as eternal life are promised (Jn. 3:16; Rom. 10:9). There is no other which could perform that office because there is no other which is receptive of Christ and capable of applying his righteousness. But in the former, there is nothing to hinder repentance and the obedience of the new life from being called a condition because they are reckoned among the duties of the covenant (Jn. 13:17; 2 Cor. 5:17; Rom. 8:13) [p. 189; emphasis added].
Turretin’s answer then is no, properly speaking repentance is not a condition. It is a duty, but to call it a condition is to use the word improperly. This means repentance and any works are not even conditions in an instrumental sense like faith. Turretin’s position then is that nothing earns salvation, that there are no meritorious causes in man, but faith is an instrument in apprehending Christ and in an instrumental sense can be called a condition, but works including repentance are not instruments, and can only be called conditions if you use the word condition to mean a duty. There is no causality in repentance and works at all. None, not an iota. Is this how Norman Shepherd uses them?
Let us let Rev. Shepherd speak for himself. His 15th Thesis states:
15. The forgiveness of sin for which repentance is an indispensable necessity is the forgiveness of sin included in justification, and therefore there is no justification without repentance.
Turretin disagrees ranking repentance as not a proper condition of the covenant, and not a part of justification at all. Turretin makes repentance a duty of the covenant, not a condition of justification. There is no instrumental role for repentance in apprehending Christ for Turretin. Shepherd continues in his 18th Thesis:
18. Faith, repentance, and new obedience are not the cause or ground of salvation or justification, bur are as covenantal response to the revelation of God in Jesus Christ, the way (Acts 24:14; II Peter 2:2, 21) in which the Lord of the Covenant brings his people into the full possession of eternal life.
Turretin has made plain that he does not see faith and repentance as operating in the same manner. Faith is an instrumental cause, and repentance and new obedience are not. Turretin goes to great lengths to explain that in the "first moment of justification there is nothing in him except faith which can please God" (2.3.11 pg.187). And faith plays the role of works in the covenant of nature, which is an instrumental cause (Ibid, paragraph 4). Faith is what unites us to Christ (Ibid., paragraph 5), not repentance nor new obedience. These are not to be placed on the same level as Shepherd appears to do. Next, theses 20-22 are important.
20. The Pauline affirmation in Romans 2:13, "the doers of the Law will be justified," is not to be understood hypothetically in the sense that there are no persons who fall into that class, but in the sense that faithful disciples of the Lord Jesus Christ will be justified (Compare Luke 8:21; James 1:22-25).
21. The exclusive ground of the justification of the believer in the state of justification is the righteousness of Jesus Christ, but his obedience, which is simply the perseverance of the saints in the way of truth and righteousness, is necessary to his continuing in a state of justification (Heb. 3:6, 14).
22. The righteousness of Jesus Christ ever remains the exclusive ground of the believer's justification, but the personal godliness of the believer is also necessary for his justification in the judgment of the last day (Matt. 7:21-23; 25:31-46; Heb. 12:14).
Again Shepherd uses ‘necessary’ in a way that makes one think of cause, and it is at least used without necessary qualifications. Again, Turretin would disagree with these points, and he has an answer to theses 20-22. He directly lets us know that justification is not the same as observing the covenant. "There is not the same relation of justification and of the covenant through all things. To the former, faith alone concurs, but to the observance of the latter other virtues also are required besides faith" (2.3.17 pg. 189). Here Turretin tells us justification is about faith alone. The other good works are not related to justification, only covenant keeping which is a separate thing. Shepherd insists on inserting his idea of continuing in a state of justification and forcing ‘new obedience’ into justification by expanding the time frame of justification. Turretin knows nothing of this idea, and in fact separates them. Faith alone is to justification, ‘new obedience’ is the fruit of life or "not that you may live but because you live" (Ibid.). That idea from Turretin knows nothing of ‘necessity’ to ‘continue in a state of justification’ as Shepherd claims. Rather Turretin’s idea is the same as the Heidelberg Catechism that makes new obedience part of living a life of thankfulness because of salvation, not in order to keep salvation. Shepherd and Turretin then completely disagree about the role of ‘new obedience’ and even repentance in salvation.
Shepherd’s view can be seen again in thesis 25:
The Reformed doctrine of justification by faith alone does not mean that faith in isolation or abstraction from good works justifies, but that the way of faith (faith working by love), as opposed to the "works of the law" or any other conceivable method or justification, is the only way of justification. (John Calvin, Institutes, III, 11, 20. "Indeed, we confess with Paul that no other faith justifies 'but faith working through love' [Gal. 5:6]. But it does not take its power to justify from that working of love. Indeed, it justifies in no other way but in that it leads us into fellowship with the righteousness of Christ.").
Here Shepherd has moved from speaking of justification by faith to justification by the "way of faith", and that is different than the Reformed doctrine of justification by faith alone, and it is surely different than the doctrine of Turretin. As quoted earlier, "first moment of justification there is nothing in him except faith which can please God". Reformed justification, according to Turretin and the Calvin quote provided by Shepherd, tells us that faith justifies in isolation from works. It is not the faith working in love that justifies, but faith connecting us to the righteousness of Christ that justifies. That same faith will work in love, but that comes after justification and is in no way a cause of it.
Thus, I must conclude against Rev. Horne. I believe that Francis Turretin does not agree with Rev. Shepherd at all. In fact, they seem to disagree on some very fundamental points.