The Mystery and Marrow of the Bible

COROLLARY. I.

I. HEnce, The Covenant of Faith is a most profound Supernatural Mystery. It is▪ ^1. A Mystery; ^2. A Profound Mystery; ^3. A Supernatural Mystery.

1. The Covenant of Faith is a Mystery. A Mystery (in Scripture sense) is a sacred Secret, having an hidden understanding. Such a mystery this Covenant, it is not obvious to vulgar Capacities: but a Divine Secret, wonderfully hidden from them. It is a Comprehensive Mystery, A mystery of mysteries, containing many mysteries folded together in it. For, 1. Here in this Covenant is set forth the Doctrine & way of Sinners Salvation by Christ, and this is called The Mystery of the Gospel; The mystery of Faith; The mystery of God, and of the Father, and of Christ. 2. Here is described to us the Person and office of Jesus Christ Mediator of this Covenant, and a joint-party with his Seed to this Covenant. And this is called The great mystery of godliness, God manifest in the flesh, justified in the Spirit, seen of Angels, preached unto the Gentiles, believed on in the world, received up into Glory. In one Christ are many mysteries: And Christ is the kernel of this Covenant. 3. Here is discovered, how Christ's Seed, the Church, are united closely to Christ by Covenant through faith, and in Christ unto God. And this intimate union of the Church, Christ's Seed, unto Christ, as Members of his body, of his flesh, and of his bones, (adumbrated in marriage-union betwixt man and wife,) is styled a Great mystery. 4. Here is Revealed God's singular good will unto the Gentiles, touching their conversion and incorporation into his Church; That the Gentiles should be fellow-heirs, and of the same body, and partakers of his promise in Christ, by the Gospel. And this was so great a Secret, and so hidden from the Church of the Jews, that the Apostle calls it, not only, The mystery: and The mystery of Christ, which in other ages was not made known to the sons of men, as it is now revealed unto his holy Apostles and Prophets by the Spirit: But also, The fellowship of the Mystery, which from the beginning of the world hath been hid in God. 5. Here is disclosed God's most wise and gracious contrivance, for Re-collecting and Reuniting all things both in Heaven and Earth, gathering them together in one in Christ the last Adam, as they were shattered, broken and dissipated in the first Adam. And this is called, The mystery of God's will, according to his good pleasure which he hath purposed in himself. 6. Here is declared, in and with what Ordinances this Covenant of faith is Administred from time to time. And these Ordinances are called The Mysteries of God: and the Ministers of Christ entrusted with the Dispensation of these Ordinances, are styled Stewards of these mysteries. 7. Finally, Here is promissorily and prophetically foretold, how at the great day Christ will deal with all the Saints that shall be found alive at his second coming, viz. They shall be changed in a Moment, in the twinkling of an eye, at the last Trump. And of this change the Apostle saith Behold, I show you a mystery. And by this mysterious change the surviving Saints shall be thoroughly fitted for their covenanted Glory.

2. The Covenant of Faith is a Profound Mystery, A great Deep. For, Behold herein, ( ^1. ) What a Deep of Free-grace! that when all mankind were by the first Adams disobedience implunged in a state of Sin and Death, yea and Christ's Seed according to Election, as sinful dead and worthless as any of the rest: yet these alone out of the common corrupt mass of mankind should be Recovered by the Obedience of Christ the last Adam to righteousness and life, all the rest being passed by and neglected in their misery. ( ^2. ) What a deep of mercy and loving-kindness! That wretched worthless loveless Sinners, who had not obtained mercy, who were not a people, should be so embraced in arms of Divine love and mercy as to obtain Christ the mercy of mercies, and in Christ to obtain Righteousness against Sin, Life against Death, Freedom against Bondage, Happiness against Misery, Salvation against Condemnation, yea the most high God to be their God, and themselves to be his people. ( ³ ) What a deep of Power! That Sinners should be justified, That Dead creatures should be quickened, That Enmity against God should be reconciled, and That extremist baseness should be so highly exalted. ( ⁴ ) What a deep of Justice! That Sin should be ruined, and yet the Sinner be Recovered. That he who knew no Sin, should be made Sin, and condemned: and they who knew nothing but Sin, should be made the righteousness of God, and eternally saved. ( ⁵ ) Finally, What a deep of Wisdom! That in this Recovery of Christ's Seed, Innocency should be condemned, and the Sinner justified: Liberty should be imprisoned, and Captivity released: Light should be Ecclipsed, and Obscurity enlightened: Strength should be weakened, and Weakness strengthened: Peace should be perplexed, and Perplexity pacified: Love should be hated, and Enmity should be loved: That Life should die, and Death should live. And all this was fulfilled when Christ became a Surety and Sacrifice for his Seed according to this Covenant. Yea how profound this mystery of God's wisdom, contriving that the same Sinners, should at once, both die the Death threatened in the Covenant of works, and so God's Truth and justice be fulfilled; and yet not die▪ but live, according to the Covenant of Faith, and so God's Election, Love and Mercy be expressed. Oh how hath God abounded towards us in all wisdom and prudence in these mysterious Dispensations! To this effect Luther saith most Elegantly and Spiritually; Christ, with most sweet names, is called my Law, my Sin, my Death; against the Law, against Sin, against Death: whereas in very deed he is nothing else but mere liberty, righteousness, Life and everlasting Salvation. And for this cause he is made the Law of the Law, The Sin of Sin, the Death of Death: that he might redeem me from the curse of the Law, justify me, and quicken me. So then whiles Christ is the Law, he is also Liberty: whiles he is Sin, he is Righteousness: and whiles he is Death, he is Life. For in that he suffered the Law to accuse him, Sin to condemn him, and Death to devour him: he abolished the Law, he condemned Sin, he destroyed Death, he justified and saved me. So is Christ the poison of the Law, Sin and Death: and the remedy for obtaining of liberty, righteousness and everlasting life.—Thus in Christ we may behold this joyful conflict: to wit, The Law fighting against the Law, that it may be to me liberty: Sin against Sin, that it may be to me righteousness: Death against Death, that I may obtain life: Christ fighting against the Devil, that I may be the child of God: and destroying Hell, that I may enjoy the Kingdom of Heaven.

3. The Covenant of Faith is a Supernatural Mystery. There are mysteries in the Creatures in Heaven and Earth, which Natural understanding may discover and comprehend. And there are mysteries in God the Creator and Governor of all in Heaven and Earth, viz. his invisible Godhead, Power, wisdom, with other Attributes, &c. Which Angels and men by mere Natural light may find out and wade into. But this mystery of the Covenant of Faith, viz. That Sinners in state of Death should be Restored to righteousness and Life; And that by a Surety, to whom their sins should be imputed, and on whom their Death should be inflicted; And this Surety Jesus Christ, God-man descending from the fathers bosom, who knew no sin, deserved no Death; That as sinners sins are imputed to, and their Death inflicted on Christ: So Christ's Righteousness through Faith, should be imputed to, and his life bestowed upon Sinners; And that all this should be Revealed in a Covenant of Faith of mere Grace when the broken Covenant of works knew no place for lapsed Sinners Recovery; This mystery, I say, is wholly Supernatural. No Natural light of Reason and understanding of men and Angels could have devised or imagined such a Recovery of Sinners as this, from Sin and Death, to righteousness and life; Such a Recoverer as this, Jesus Christ God-man in Person, reconciling God and man by his Office; And such a Covenant as this betwixt God and man revealing this Recovery: had not God infinitely wise pleased, as to Devise, so to disclose and reveal these mysteries unto us. This is not the wisdom of this world, but the wisdom of God in a Mystery, even the hidden wisdom which God ordained before the world unto our Glory. Which none of the Princes of this world knew: for had they known it, they would not have crucified the Lord of Glory. But as it is written, Eye hath not seen, nor ear heard, neither have entered into the heart of man, the things which God hath prepared for them that love him. But God hath revealed them unto us by his Spirit. And by this Divine Revelation we become— Able to comprehend with all Saints, what is the breadth, and length, and depth, and heighth: And to know the love of Christ, which passeth Knowledge, that we may be filled with all the fullness of God.

COROLLARY II.

II. HEnce The Covenant of Faith is a wonderful Compound and Contrivance of mere Grace. Let us understand, 1. What [Grace] in Scripture-language implies. 2. What a Composition of Grace this Covenant of Faith is.

1. Grace in Scripture-phrase hath manifold acceptations. Its needless here to touch upon all, but only upon such as are pertinent to the present purpose. Grace therefore imports, 1. Primarily and most frequently, God's free favor wherewith he respects his Creatures, and whence all blessings and Benefits originally flow to his Creatures. There is a remnant according to the Election of grace. Now this fountain Grace, this spring-head of all good to the Creatures, looks upon the Creatures two ways as Cameron well noteth; viz. ( ¹ ) As Creatures no way deserving God's favor, or any fruits thereof. For, Creatures, as Creatures, can deserve nothing from the Creator, having nothing but what they had from him. ( ² ) As Creatures miserable through Sin; deserving the Contrary, nothing but ill from the Creator. The former is the Grace of Benevolence or good will: The latter the Grace of Commiseration or bowels of mercy. According to the former, Adam and we in him had Paradise, Communion with God, Covenant of works, &c. before the fall: According to the latter, the Elect obtain Redemption, Justification, &c. after the fall. 2. Secondarily and less principally, Grace imports The fruits and effects of God's favor. These are called Grace, because originally they flow only from Divine Grace. As, The Doctrine of the Gospel and Covenant, is called Grace; The grace of God which bringeth Salvation. —Habits of Sanctification are styled Grace, But grow in grace. —exercise of these Habits, as Distribution to the Saints Necessities is styled Grace; So he would finish in you the same grace also, &c.

2. The Covenant of Faith now, is a Compound of mere Grace. viz. It is an effect of Divine Grace and favor, wholly and merely Gratuitous: Man not only, not deserving anything at all therein, but most justly and altogether deserving the Contrary. The Covenant of works, with the First Adam, as his Creature, was gratuitous, Adam not deserving it from God: But the Covenant of Faith with us as sinful Creatures, in Christ the Last Adam, is double gratuitous, we deserving the Contrary evil of punishments from God. And in this sense probably some style this The Covenant of grace; Not so much by way of Contrariety to the Covenant of works, which also is Gratuitous, viz. in respect of the Grace of benevolence: but rather by way of supereminency, this Covenant being Gratuitous both according to the Grace of Benevolence, and of Commiseration. More Particularly, I. God's making of this Covenant of Faith with man since the Fall, is of mere Grace. Grace the only impulsive or moving Cause inclining God thereunto, as hath been shown. II. Jesus Christ the Surety and Mediator of this Covenant of Faith, is only of mere Grace. 1. Of mere Grace he was eternally elected for his Seed, and they elected in him. 2. Of mere Grace he was Promised to his Seed from the beginning of the world. He is the Mercy promised to our Fathers. All the Promises both of Christ, and in Christ, which are exceeding great and precious, are given to us. And gift is free. 3. Of mere Grace he in fullness of time was exhibited and delivered for his Seed. Hence he is styled, The gift of God. — A son given to us.—God so loved the world, that he gave his only begotten son. —He is also said, To taste death by the grace of God, &c. 4. Of mere Grace Christ and his benefits are tendered and offered unto his Seed. Ho everyone that thirsteth, come ye to the waters, and he that hath no money; Come ye, buy and eat, yea Come, buy wine and milk without money, and without price. And again; Let him that is athirst, Come. And whosoever will, Let him take the water of Life freely. III. The Matters Covenanted are of mere Grace; whether on God's Part promised, or on Our part Restipulated.

On God's part, The Recovery of Christ's Seed from the State of Sin and Death to a state of Righteousness and Life, is of Meer Grace. By Grace ye are saved;—not of works, lest any man should boast. 1. The Impetration or obtaining of this Recovery by Redemption is of mere Grace; In whom we have Redemption through his Blood the forgiveness of Sins: According to the riches of his Grace. 2. The Application of this Recovery gradually, is of mere Grace▪ viz. ( ¹ ) Conviction effectual of our Misery, and the remedy thereof is of Grace; The Grace of God which bringeth Salvation hath appeared to all men, &c.— To you its given to know the mysteries of the Kingdom. —( ² ) Conversion is of mere Grace; whether it be styled Regeneration, or Renewing; Not by works of righteousness which we have done, but according to his Mercy he saved us, by the washing of Regeneration, and Renewing of the Holy Ghost. Or Repentance; If God peradventure will give them Repentance. — Him hath God exalted with his right hand, to be a Prince and a Savior, for to give Repentance to Israel.—Or calling; who hath saved us, and Called us with an holy calling, not according to our works, but according to his own purpose and Grace which was given us in Christ Jesus before the world began. ( ³ ) Adoption is of mere Grace; . Having predestinated us unto the Adoption of Children by Jesus Christ to himself, according to the good pleasure of his will: To the praise of the glory of his Grace. ( ⁴ ) Justification is of mere Grace; All have sinned and come short of the glory of God, being justified freely by his grace. ( ⁵ ) Sanctification is of mere Grace; but God who is rich in mercy, for his great love wherewith he loved •… s, Even when we were dead in Sins, hath quickened us together with Christ, (by grace ye are saved) and hath raised us up together, and made us sit together in heavenly places in Christ Jesus. That in the ages to come he might show the exceeding riches of his Grace, in his kindness towards us, through Christ Jesus. ( ⁶ ) Finally, Glorification is of mere Grace also; But the gift of God is eternal life through Jesus Christ our Lord. That as sin hath reigned unto Death, even so might grace reign through righteousness unto eternal life by Jesus Christ our Lord.

On the part of Christ's Seed, The Conditions required and restipulated, are in like sort of mere Grace, viz. 1. Faith; unto you it is given, in the behalf of Christ, not only to believe on him. And again; By grace are ye saved through Faith, and that not of yourselves, it is the gift of God. So that, though God in this Covenant Condition with Christ's Seed for believing: yet God freely enables them to perform this Condition, giving them Faith whereby they do believe. 2. Walking worthy of Christ and Covenanted Mercies, is also of mere Grace; For we are his workmanship, created in Christ Jesus unto good works, which God hath before ordained that we should walk in them.—Not that we are sufficient of ourselves to think anything as of ourselves: but our sufficiency is of God.—who worketh in us both to will, and to do, of his good pleasure.

Thus this Covenant of Faith is a mere Compound of Free-Grace, wherein the exceeding riches of the Glory of Divine Grace are displayed, That no flesh in the point of Salvation and Recovery by Jesus Christ may have the lest color or shadow of boasting and glorying in itself: but that he that glorieth, might only glory in the Lord, and in the transcendent treasures of his loving-kindnesses, tender Mercies, and Free-Grace.

COROLLARY III.

III. HEnce, Jesus Christ is the very Marrow and Kernel of the Covenant of Faith. This Covenant is as a Celestial Orb; and Christ is as the radiant Sun in this Orb. This Covenant is a blessed Circle and Circumference of Grace: and Christ the very Center of this Circle. This Covenant is as a Golden Cabinet: Christ as the most precious Diamond or Jewel in this Cabinet: and all other the rich treasures of Righteousness, life, &c. therein, as the appendants, ornaments and Garnish of this Jewel. Amongst them Christ stands as once the Tree of life among the Trees in the midst of Eden. How can we cast our eyes upon this Covenant, which is so full of Christ, and not observe therein much of Christ? Did the wise men so rejoice with exceeding great joy, when they Saw the star that conducted them to Christ on Earth? How much more should Christians rejoice when they look into this Covenant which conducts them to the same Christ, not only as heretofore on Earth, but as now also in Heaven! The Angel after Christ's Resurrection said of his Sepulcher, He is not here, behold the place where they laid him. But of this Covenant we may say▪ Christ is here, Come see the place where the Lord lies. For, 1. Christ is the ancient, yea the eternal foundation of this Covenant. 2. Christ is chief party to this Covenant with God. 3. Christ is the only Mediator of this Covenant. 4. Christ is the precious Mattter of this Covenant. Come and See.

1. Christ is the ancient, yea the eternal foundation of this Covenant. 1. Christ is the Ancient foundation of this Covenant. For, God Revealing this Covenant at Mount Sinai, founded it upon Christ the substance of those Types and Ceremonies digested into that Federal Ministration. And before that, God Revealing this Covenant to Abraham, grounded it upon Christ Abraham's Seed, in whom all the families of the earth should be blessed. And before both, God revealing this Covenant even in Paradise presently after the fall, bottomed it upon Christ The Seed of the woman. And this is very ancient indeed, almost as ancient as the world itself, probably within a few days. 2. Yea Christ is the Eternal foundation of this Covenant. For, God Covenanted and promised nothing in Christ, in time; but what he had decreed and purposed in Christ before all time. God hath chosen us in Christ before the foundation of the world, that we should be holy and without blame before him in love. Consequently God (foreseeing our fall •… in Adam ) decreed to Recover us by Christ, that we might be thus holy and blameless: and to make known this his purpose to us in this Covenant. Hence our Salvation and vocation are said to be given us of God in Christ before the world began; who hath saved us, and called us with an holy calling, not according to our works, but according to his own purpose and Grace which was given us in Christ Jesus before the world began. Yea eternal life is said to be promised before the world began; In hope of eternal life, which God, that cannot lie, promised before the world began. How could Salvation and vocation be given us, and eternal life be promised before the world began? viz. They were given and Promised in God's Decree in Christ, that is, Decreed eternally to be given, and to be promised in him. For, All things and times, are always present with God: As Beza well observeth. Unless we may say, God before the foundation of the world promised to Christ (in his eternal Council and trans-action with him) eternal life for his Seed. In some sense therefore God's promise and Covenant in Christ, was before the world began. Therefore this Covenant in reference to the foundation of it, is Free Sure, and Everlasting. Free, because before all works: Sure, because before all Sin: Everlasting, because before all time.

2. Christ is chief party to this Covenant, with God. For, as God is A party on the one hand: So Christ and his Seed are a joint party on the other. God deals not with Christ's Seed separately and distinctly by themselves alone, for so they are not capable of Confederation with God: but he deals with them jointly with Christ and in Christ. As he dealt with the First Adam and his Seed in the Covenant of works: So he deals with Christ the Last Adam and his Seed in the Covenant of Faith. Now this is our great advantage. For, as the Disciples were safe a •… Sea against greatest storms and Tempests, when Christ was in the ship: so Christ's Seed are safe spiritually against greatest▪ Tempests of Sin, Wrath, Death, and Temptation, when Christ is embarked in the same Covenant with them. Though they be foolish, Christ is wise: though they be weak, Christ is strong: though they be faithless, Christ is faithful: though they be sinners, Christ is righteous and separate from sinners: though they be enemies, Christ is their Reconciler: though they be cursed, Christ is blessed, and the Blesser of all his Seed: Though they be Death, Christ is Life: though they be condemnation, Christ is Salvation: though they be nothing; Christ is All. Whatsoever therefore is wanting in Christ's Seed, is abounding in Christ completely to bear up one side of this Covenant with and for his Seed: as the blessed God the other for himself.

3. Christ is the Only Mediator of this Covenant of Faith. For, ^• Christ alone is The Mediator of Reconciliation, recovering his Seed meritoriously by his blood from Sin and Death to righteousness and life, and reconciling them to God. Hence he is called the Surety, and the Testator of this Covenant, Engaging himself under our debt, and ratifying this Testament by his Death. ^2. Christ alone is the meritorious Mediator of intercession, by whom we have access unto God with boldness, and acceptance with God in all our Prayers and Suits made according to his will. ^3. Christ alone is the Mediator of all Revelation, Instruction and Doctrine. He being that eternal wisdom and word of God by whom the Father still made known himself and his will to mankind from the beginning of the world since the Fall. Hence, its observable, when God spake of old to the Fathers, he spake by Christ, yea when God gave the Law, the Covenant on Sinai, it was ordained by Angels in the hand of a Mediator. That is, God dispensed it not only by the Ministry of Angels, but also of the Mediator. What Mediator? No •… Moses, as Beza, and others after him interpret: but Christ, as Jerome, Ambrose, Chrysostom, Oecumen, Calvin, Pareus, and others do well expound it.

4. Finally, Christ is the Precious matter of this Covenant. All the Matters Covenanted from God to Christ's Seed, or restipulated from them to God; are either Christ himself, or Mysteries in Christ. ^1. The Recoverer and Restorer of Christ's Seed, is Christ. ^2. The Righteousness and eternal life whereunto they are Recovered; is the Righteousness and life of Christ. ^3. The Covenant-Relation betwixt God and them, He being their God, and they his people; is founded in Christ. ^4. The Faith accepting those Benefits, is The Faith of the Son of God, Jesus Christ. ^5. The worthy walking consequentially required, is that▪ whereunto they are created in Christ. Thus Christ one way or another, is the very Matter of the Covenant. We cannot intentively behold the Covenant▪ but there we may discern Jesus Christ engraven upon every Promise, every Benefit, and upon every Duty of the Covenant.

Thus Christ is The Foundation, Party, Mediator, and Matter of this Covenant of Faith. How excellently! The Covenant of Faith is the Marrow of the whole Scriptures, the whole Bible since the Fall tending to Reveal this Mystery: and Christ is the Marrow of the Covenant of Faith, the whole Covenant being as a heavenly womb •… ll of this blessed babe. Mine eyes (said Luther ) shall behold nothing else but this inestimable prize, my Lord and Savior Christ. He ought to be such a treasure unto me, that all other things should be but dung in comparison of him. He ought to be such a light to me, that when I have apprehended him by Faith, I should not know whether there be any law, any sin, any righteousness, or any unrighteousness in the world. For what are all things which are in heaven and Earth in comparison of the Son of God, Jesus Christ, my Lord and Savior, who loved me, and gave himself for me?

COROLLARY IV.

IV. HEnce, The COVENANT of FAITH may in a right and sound sense be acknowledged Conditional. It is not repugnnt to, or inconsistent with, the Nature of the Covenant of Faith, to be CONDITIONAL: As God on his part promiseth, ^1. What he will do for Christ's Seed, ^2. What he will be to Christ's Seed: So Christ's Seed on their part repromise, restipulate and re-oblige themselves; ^1. What they will do, viz. They will Accept Christ and all covenanted mercies in him by Faith, And they will walk worthy of him and them in all well pleasing, according to the Gospel: ^2. What they will be, viz. They will become God's Covenant-people in Jesus Christ. And all this God Conditioneth with them, and requires from them. So that This Covenant is Conditional, God therein imposing terms and Conditions upon Christ's seed.

And here it may be opportune and useful, to take a little into Consideration that troublesome Question; Whether the Covenant of Faith (or Grace ) be Conditional or no? Whether God makes it Absolutely without all Conditions on Mans part, as some are of opinion; or Conditionally upon certain terms and Conditions required from him, as others judge. For more clear Resolution and Satisfaction to this Question, I shall do three things, viz. 1. Lay down the true State of the Question. 2. Assert and confirm that which shall be resolved upon as Truth by sundry Arguments. 3. Refute and answer such objections as are made, with any color of strength, to the Contrary. And all this I shall endeavor with what brevity and perspicuity I can, as being more desirous to treat of this subject of the Covenant Doctrinally and Practically, then Polemically or Controversally.

1. As for the true state of the Question. viz. Whether the Covenant of Faith (usually styled the Covenant of grace) be Conditional, or no? I offer these three things briefly to be considered for clearing of it, that so we may see wherein the very knot and point of difference lies, viz. 1. The Notation of the word [Conditional] or [Condition] 2. The Distinction or Distribution of [Conditions] into several sorts. 3. The particular Declaration and Signification thereupon in certain distinct Positions or Conclusions, wherein the true state of the Question consists. Hereby the Truth shall be more distinctively manifested, and more easily confirmed; as also all Objections to the contrary more readily and satisfactorily Answered.

First, As for the Notation of the word [ Conditional ] or [ Condition, ] I shall not stay much upon it. Conditional, is that which hath some Condition annexed or adjoined to it. Condition is a Latin word, derived from Condo, to lay up safe, to build, to found, to compose, to make up, to prescribe, &c. Hence [ Condition ] noteth, 1. Properly, The Action of making, framing or composing anything. 2. Then The Passion in being made or composed, &c. 3. The Quality by which one frameth anything, or whereby anything is framed, &c. 4. Hence, its used for the State which is made by framing anything. And hereupon for any State which any person, or thing, or Cause hath or receiveth any way. As, a man abounding with honor, wealth, &c. is said to be a man of a good Condition; viz. in respect of his outward State. So an house well built, A Castle well defended, victualled, &c. A cause well set forth and managed, &c. are said to be in a good Condition. But none of these notions or Significations of a Condition so fitly agree to this present Question. 5. Condition is in a peculiar manner used to note, The Moderation, Circumscription, limitation or restriction of anything: As by certain Exceptions, Provisoes, Terms, Qualifications, &c. propounded or imposed. Hence, Conditional is opposed to Absolute, Simple, &c. because A Condition is accounted amongst the ways, manners, or means, whereby anything may be framed, obtained or compassed. And in this last sense chiefly the term Condition is to be understood in the Question in hand; Whether the Covenant of Faith be Conditional, or no? that is, whether God hath so framed and propounded in his word the Covenant of Faith to man, in and through Christ, as that he hath moderated, circumscribed, limited, restrained it with certain Terms, Proviso's, Obligations, Qualifications, yes▪ and Duties imposed & required of them that shall join in this Covenant with God: Or whether this Covenant be not laid down absolutely and simply, without any limitation or imposition of Qualifications, Terms, Tythes or Duties at all upon these that enter into this Covenant with God? But enough touching the Notation of the word [Conditional] or [Condition.]

Secondly, Come we to the Distribution or Distinguishing of Conditions thus taken, into their several sorts: And all with special reference had therein to God's Covenants▪ Conditions, in reference to God's Covenants, may be Considered, 1. Most largely. 2. More Restrictively. 3. Most Strictly.

1. Most largely. So, Conditions imply to us, Any Qualifications, Dispositions, Terms, Ties, Duties or Performances whatsoever, in any sort imposed upon us, or required from us by God, in reference to his Covenant: whether these conditions be, ^1. 〈◊〉 , or Going before; ^2. Concom •… taunt, or accompanying; ^3. Consequent, or following Our entering into, or joining in Covenant with God, in order to Justification, or Salvation.

(1) Conditions Antecedent, or Going before God's Covenanting with man, especially before his Conversion, Regeneration and Justification wherein the Covenant is effectually and savingly struck betwixt God and man, Are asserted variously. And such Conditions may be referred chiefly to these three heads. viz. 1. Meritori •… us. 2. Impulsive. 3. Preparatory.

Meritorious Conditions the Papists in effect assert. As Bellarmine their grand champion saith; A man not reconciled may by works of repentance, impetrate, and of congruity merit, the Grace of justification, as was demonstrated in the first Book; why may not therefore the self-same man, when he is just and the friend of God, impetrate, and of Congruity merit reparation, if perhaps he shall fall? This his congruous merit by works of repentance in a person unreconciled, he makes an Antecedent Meritorious Cause or Condition of Justification, and consequently of Covenanting with God whereby justification is actually applied. But we deny all merit in man: much more all Meritorious Conditions or disposit •… ons in unreconciled man to God's Covenant of Faith or Justification. Acknowledging only Christ's pre-ordained merit, to be the sole Antecedent Meritorious Cause or Condition of our Covenanting with God, Justification and Salvation.

Impulsive Conditions Moving and inclining God to work Faith in one rather then in another, and to regenerate one rather then another (and consequently to bring one into Covenant with God effectually rather then another) the Arminians seem to maintain. One said; littleness & humility is pre-required of God as a Condition, unto this, that he will beget Fa •… th in Paul rather in Caiaphas. Another said; That Repentance, Faith, and even the performance of the Commandments are pre-required, unto this, that any one become partaker of the promises of the New-Covenant, among which is Regeneration. But all such I •… pulsive or moving▪ Causes or Conditions in the Creature, inclining God to bring man into Covenant of Faith with himself, or to give him the justifying or saving graces of the Covenant, we utterly reject and deny, as having no ground in Scripture: knowing that God's mere Grace and 〈 in non-Latin alphabet 〉 , is the sole Antecedent Impulsive or moving Cause of his bringing one man rather then another into Covenant with himself, and into the grace of the Covenant, Rom. 3. 24. & 4. 16. & 5. 15, 16, 17, 18, 20, 21. & 9. 15, 16, 18. Eph. 1. 4, 5, 7, 9, 11.

Preparatory Conditions fitting and disposing, both for Entring into the Covenant of Faith with God, & for Regeneration and justification, the benefits of that Covenant, are divers: yet all given of God to us as well as required by God from us. As, 1. Hearing God's Covenant Promulged, or preached. Thus Noah, Abraham Israel at Mount Sinai, and Men now under the New Testament, First heard, and hear the Covenant published to them, before they actually oyn with God in that Covenant. Till they hear it, they cannot know it: till they know it, they cannot actually and expressly consent to it. 2. Conviction of the necessity of such a Covenant-state, for Remedy of their Sin and misery. As, Israel terrified by promulgation of the Sinai-Covenant, discovering so much sin and wrath, were Convinced of the Necessity of a Mediator in whom they might Enter into Covenant with God. Peters hearers were for their Sins first pricked in their hearts; and then they came to close with the Covenant and promises by believing. 3. Effectual calling is (in order of Nature, if not in time) an Antecedent preparatory Condition which God works in men in order to their closing with him in his Covenant. Not only the outward call by the word, but also the inward Call by the Spirit, principling the heart with supernatural habits of Grace, as Self-denial, Faith, Repentance, &c. (in which work the heart is merely Passive ) is a Necessary Preparation to actual entering into Covenant with God. For, by the actual exercise of true Faith, Assenting and applying, we actually accept God's Covenant, and Justification: Now the Habit in order of Nature and Causality, must go before the Act; we must have Faith, self-denial, Repentance, &c. before we can use or exercise Faith, or any of them Paul makes Vocation preparatory to Justification; whom he predestinated them he called: whom he called them he Justified. First called: then justified. Thus God first called Abraham from his idolatrous and ungodly Condition: and then brought him into Covenant with himself & justified him. His Calling was a Preparatory Condition or Qualification in order to his Covenanting with God and justification. These and like Antecedent Preparatory Conditions or Qualifications rendering the subject capable and more immediately fit for Entring into Covenant with God in Christ, God requires of us, and works in us. But as for any Antecedent Preparator •… es, as in and from ourselves, by any power of Free-will, Disposing to accept Grace tendered, or to persevere in Grace received, or to merit Grace or Glory; such Preparations we utterly deny and disallow, as impossible to the corrupt state of man, and as utterly inconsistent with the riches of the Grace of God.

Here also it may be noted, how Some distinguish (and not amiss) of the Promises of the Covenant of Grace; That some of them are Conditional, viz. those that concern the end itself, enjoyment of God in Heaven, Salvation, &c. That others are absolute, viz. those that concern the way and means, to the end, which God promiseth absolutely to give.

(2) Conditions Concomitant, or Accompanying God's Entring into Covenant with man, are, the Acting, Actual exercising, using or putting forth of such Preparatory Habits of Grace as are already Received, to close with God Actually in his Covenant, according as the Nature of his Covenant requires. Thus God requires of them that join in Covenant with him,

The Acting of self-denial, by an holy self-resignation and self-renouncing: As in Abraham; when God Covenanted with him, he must actually deny, and depart from his Country, kindred and Fathers house. Paul actually denied all self-righteousness, and selfexcellencies, as loss and dung, for the excellency of the Knowledge of Christ, and for Christ's righteousness by Faith. Christ requires all that come to him to deny themselves. The Grace of God, the Gospel, teaches all that would walk with God according to his Covenant, to deny all ungodliness and worldly lusts.

The Acting of Repentance. Thus Christ began to preach the Gospel, or Covenant of God; Repentye, and believe the Gospel. Thus Peter directs his heart-wounded Hearers; Repent.—for the promise is to you and to your children, and to all that are afar off, even as many as the Lord our God shall call.

The Acting of Faith: Taking the Lord for their God, and Consenting thereby to be his people. In the Sinai-Covenant's solemn Sanction, Moses with a bunch of Hyssop actually sprinkled one half of the blood of the sacrifices on the People, as the other half on the Altar: Hereby teaching them actually to apply by Faith the blood of Christ to themselves in whom God accepted them as his Covenant-people. Christ preached; Believe the Gospel. The Apostle Paul and Silas preached the New Covenant thus to the Jailor trembling, and saying, Sirs, what must I do to be saved? — Believe on the Lord Jesus Christ, and thou shalt be saved, and thy house. No one Duty is more pressed then Believing actually, to them that would close actually in Covenant with God.

The Acting of Love. The Sinai -Covenant, the Old Testament, was a Marriage-Covenant betwixt God and Israel. And this Marriage-Covenant, in the Nature of it, required the mutual Acting and exercising of their love to God: This therefore was the great Commandment conditioned in the Sinai -Covenant; Thou shalt love the LORD thy God with all thine heart, with all thy Soul, and with all thy might.

(3) Conditions Consequent, or Following God's taking man into Covenant with himself, are such Duties or Performances, as God requires from a people in Covenant with him, and which flow from a true Covenant-state, as the proper Fruits, Effects and Consequents thereof. As,

Sincere universal and Constant Evangelical Obedience to God according to the mandatory part of his Covenant. Thus, God Covenants with Noah to save him and his family in an Ark by water from the General deluge; but Noah, after this Covenant, must be obedient fully to God, in making, entering into and Continuing in the Ark. God Covenants with Abraham, that in his Seed all the families of the Earth should be blessed, &c. but after this, Abraham must walk before God ( viz. in all true Faith and obedience) and be perfect. And particularly, himself and all his males must be Circumcised throughout their generations, in token of this Covenant. God Covenants with Israel at Mount Sinai, to be their God, to raise them up Christ a Prophet and Mediator from among themselves, &c. but after this, Israel must walk in all upright obedience to all God's Laws and Commandments in an Evangelical sense. O that there were such an heart in them, that they would fear me, and keep all my Commandments always, that it might be well with them and their children forever. God Covenants with the Babylonish Captives, to give them a New heart and spirit, &c. but after this they must walk in his Statutes, and keep his judgments, and do them. The like be said of all expressions of the Covenant of Faith.

Renewing Covenant with God by renewed Repentance, in case of Covenant-breaches or backslidings. Thus God tells Israel; if they shall forsake the Covenant of the LORD God, to serve other God's, so that the Lord thereupon shall root them out of Canaan, and disperse them into strange Countries, yet if they shall Return unto the Lord their God, and obey his voice according to all that he commanded them, then he would gather them again, &c. promising to Circumcise their heart to this effect.— And thou shalt return and obey the voice of the LORD. God commands renewing of Repentance, in case of all failings against the Covenant, promising re-acceptance of his people thereupon.

Thus of Conditions in reference to God's Covenant, Considered most largely.

2. More Restrictively, So, The Condition of the Covenant of Faith doth more peculiarly and singularly import to us, That special Instrumental Cause, or Mean whereby we accept or Receive the Federal Benefits promised, which is only true Faith. And by this Condition of Faith, The Covenant of Faith or Grace is most directly opposed and contradistinguished from the Covenant of Works; the special Condition whereof was Works, done by a man's own ability. This Faith is so singular and eminent a Condition of this Covenant, that both Covenant, Federal benefits, and Federal parties in Covenant with God, receive their Denominations from Faith. The Covenant is styled The Law of Faith: The Federal righteousness of it, The righteousness of Faith: and The Federates with God, They which be of Faith. In this sense one said well; Faith hath the greatest honor above all other Graces, to be the Condition of the Covenant. And to this effect another said much better then he; The stipulation required, is, That we take God to be our God: that is, that we repent of our iniquities, believe the Promises of mercy and embrace them with the whole heart, and yield love, fea, reverence, worship and obedience unto him according to the prescript rule of his word. Repentance is called for in this Covenant, as it setteth forth the subject capable of Salvation by Faith; but is itself only an acknowledgement of sin, no healing of our wound or cause of our accquittance.—By Repentance we know ourselves, we feel our sickness, we hunger and thirst after grace: But the hand which we stretch forth to receive it, is Faith alone; without which Repentance is nothing but darkness and despair. Repentance is the Condition of Faith, and the Qualification of a person capable of Salvation: But faith alone is the Cause of Justification and Salvation on our part required▪ It is a penitent and petitioning Faith whereby we receive the Promises of mercy: but we are not justified partly by Prayer, partly by Repentance, and partly by Faith; but by that Faith which stirreth up godly sorrow for Sin, and enforceth us to pray for pardon and Salvation. Faith is a necessary and lively Instrument of Justification, which is amongst the number of true Causes, not being a Cause without which the thing is not done, but a Cause whereby it is done, &c. After which discourse he thus winds it up towards a Conclusion;— If then, when we speak of the Conditions of the Covenant of Grace, by Conditions we understand what is required on our part, as Precedent, Concomitant, or Subsequent to Justification, Repentance, Faith and Obedience are all Conditions: but if by Condition we understand what is required on our part, as the Cause of the good promised, though only Instrumental, Faith or Belief in the Promises of free Mercy is THE ONLY CONDITION.

3. Most strictly, A Condition of a Covenant may import such a Restipulation from man to God, as God requires to be perfectly in all parts and degrees, and constantly performed by him in his own person, without the least failer or default: otherwise the Covenant to be broken. Now [ Condition ] taken in this extremity of strictness and rigor, without any terms of Moderation or Mercy at all, in case of the least default, was the Condition of the Covenant of works. According to that; Cursed is everyone that continueth not in all things which are written in the Book of the Law to do them. Wherein, ¹ ▪ Perfect, and ^2. Perpetual, ³ Personal obedience, is the rigorous Condition required: without which the Curse could not be avoided.

Thirdly, These things thus Premised, The true State of the Question may be declared in these few Positions following, Touching the CONDITIONALITY of the Covenant of Faith. viz.

1. No Condition (taken in the Most strict & rigorous sense) is imposed or required by God upon, or from his People in any dispensation of the Covenant of Faith, so as the least Gradual failing of that complete exactness should utterly dissolve and break the Covenant. Such an exact rigorous obedience was the Condition of the Covenant of Works, imposed on Adam in innocence: whose failing in one act, utterly brake and dissolved the Covenant of works, so that it became totally impossible both for him, and all his sinful posterity, ever to keep, or to be justified by the Covenant of works anymore. But no Condition, neither of Faith, nor of repentance, nor of obedience, &c. is in such rigorous sense required or imposed in the Covenant of Faith, in any expressure of it: but every Condition is Evangelically lenified and sweetened with the adjunct of Integrity and Sincerity. Unfained faith is accepted; though attended with some gradual weakness and imperfection: sincere, upright uniform obedience is accepted: though accompanied with sundry defects and infirmities. In this Covenant God requires strict, exact and perfect obedience: but accepts sincere, uniform, impartial obedience. Cals for exactness: accepts uprightness. If exactness were not required: gradual failings and other infirmities would not be reputed sins, mourned for, and striven against. If uprightness were not accepted, no flesh could be justified or saved.

2. No 〈◊〉 Conditions, in, or from man, as Impulsive or Meritorious to his Covenant-state, are required or admitted at all in this Covenant of •… aith. In man, out of Covenant with God, there can be no Antecedent Can •… e or Condition either Meriting from God, of Condignity or of Congruity, to be brought into Covenant with him, or to be partaker of justification, or any other saving benefit of the Covenant from him: Or Moving and inclining God to bring him into Covenant with himself. All such Antecedent Conditions we utterly disclaim, as wholly inconsistent with this gratuitous Gospel-Covenant of Faith. Antecedent Impulsives or Motives in man, we leave to the Remonstrants and Papists: Antecedent Merits to the Papists. The Perfectest believers cannot properly merit, at all: much less unbelievers. See Romans 11. 35, 36. Job. 22. 2. & 35. 4, 5. Rom. 3. 12. Luke 17. 10.

3. In the restrictive Sense, unfeigned Faith, and that alone, is the Condition of the Covenant of Faith. Faith alone being that supernatural Instrument whereby a man actually on his part (through the grace of God) accepts the Covenant, and the Promised Mercies of the Covenant.

4. If we understand Conditions most largely. So the Covenant of Faith admits of, and requires many supernatural Conditions, Both Antecedent, for Preparing supernaturally for the Covenant; And Concomitant, for closing with the Covenant; and Consequent, for suitable walking according to the Covenant afterwards. As hath been explained.

And according to these two last Positions only, we Assert and Maintain, that The Covenant of Faith, or Grace is Conditional.

II. For Confirmation of this Assertion of the Conditionality of the Covenant of Faith, thus stated, (as the Plain and evident Truth,) I offer these few Arguments or Reasons briefly.

1. The very Nature of all God's Covenants with man, doth necessarily imply and require therein, Conditions, Terms, Restipulations, Re-promissions, Re-engagements from man to God: without which, nothing can properly and exactly be called a Covenant. God (among other ways) expresseth his will to man, by Promise, by Threats, by Command, by Covenant. Every of these, in the Nature of the thing, have a precise and peculiar propriety of essence, differencing and distinguishing them one from another. By Promise, God declares what Good he will do for man: By Threatning, he declares what evil he will inflict upon man: By Command, he declares what Duty and Performance he expects from man: But by Covenant, he declares, both what Mercies and Blessings he will on his part perform to man; and what Duties man should on his part perform reflexively▪ towards God. This is the proper Nature of a Covenant. It comprieth in it, mutual Consent and Agreement of the Federates about some mutual performances, and reciprocal obligations. A bare naked Promise holds forth Mercy from God, but not any Duty from man: A bare naked Command holds forth Duty from man, but not any Mercy or Blessing from God: But A Covenant wherein God and man Convene and agree, holds forth, both Mercy from God, and Duty from man. So that, A Promise, or a Command, in the precise nature thereof, may be without mutual obligation: but a Covenant hath in it always a mutual obligation betwixt God and man, the Federal parties. To speak therefore of a Covenant of God with man without Conditions required on Mans part, is a Contradiction in the Adject. Whatsoever Promise hath in it the Proper Nature of a Covenant; is Conditional, expressly or implicitly: and whatsoever Promise is Conditional, hath in it the Nature of a Covenant. All God's Covenants with man, are either Of works, or of Faith. In the Covenant of works before the Fall, God Promised perpetual Life to man in Paradise: but conditioned with man to perform perfect and perpetual obedience to God in his own person, otherwise he should dy the Death. In the Covenant of Faith since the Fall, God promiseth lapsed man's Restauration by Jesus Christ: but conditioneth with man to believe in Jesus Christ, otherwise he should not share in that Restauration.

2. God hath expressly or implicitly imposed upon his Covenant-people such Conditions and terms as these, by the Covenant of Faith in all the observable Expressures, and Discoveries thereof. Such Re-stipulations, Re-Performances, Re-promissions, &c. God still requires and conditions from them, that will lay hold of his Covenant, and mean to approve themselves his true Covenant-people. And therefore his Covenant of Faith must needs be Conditional. The Consequence is undeniable. The Antecedent also is easily cleared by Induction of Particulars. For, 1. In the first Expressure of the Covenant of Faith from Adam to Noah, God Promised Explicitly to put an enmity betwixt the Seed of the woman ( viz. Primarily, Christ, Secondarily, his Members ) and the Serpent and his Seed; that is, Satan and the wicked: and that The Woman's Seed should bruise the Serpents Head. But withal God conditioned implicitly with the woman's Seed Christ and his Members, That Christ should fight against, and subdue the Devil and his Seed Efficaciously and meritoriously; and that all his Members should renounce the Serpent and his Seed, and fight against them by Gospel-faith and obedience in Christ that they might bruise his Head. 2. In the second Expressure of the Covenant, from Noah till Abraham, God promised to save Noah and his Family in the Ark by water from the general Flood: but yet God Conditioned with Noah, that he should believe this his salvation by such Means, and that he should obey God in Preparing an Ark, in laying up necessary provision in it, in Entring into it, and Continuing in it till the Flood should be abated. 3. In the third Covenant Expressure, from Abraham till Moses, God Promised to Abraham to be a God to him and his Seed, to make all the Nations of the Earth blessed in his Seed, to give them the Land of Canaan, &c: but yet indented and Conditioned with Abraham; to deny his Country, Kindred, and Fathers House; To believe in the Lord, To walk before him and be perfect, and To submit himself and all his Male-Seed to the token of the Covenant Circumcision. 4. In the fourth Covenant-Expressure from Moses till David, God Promised, To be A God to Israel, To raise them up Christ a Prophet and Mediator like Moses from among themselves, To give them his Sanctifying Spirit, and many Spiritual blessings, To superadd to them Canaan, and many Temporals, and at last to crown them with Eternal life: but withal God Conditioned and Articled with them, That they should be his Covenant-people, That they should keep his Covenant by true Faith and sincere impartial obedience to all his Commandments, And he declared unto them his Covenant, which he commanded them to perform, even ten Commandments. And That in case of any contrary failings, they should bethink themselves, repent, and return to God. 5. In the fifth Covenant-Expressure from David till the Babylonish Captivity, God Promised; To stablish David's Seed forever, To set up the fruit of his body upon his Throne, To build up his Throne to all Generations, &c. But withal conditioned with David, If thy children will keep my Covenant and my Testimony, that I shall teach them; otherwise, he would visit their transgression with the rod, and their iniquity with stripes, &c. 6. In the sixth Covenant-Expressure from the Babylonish Captivity till Christ, God Promised to his people; To gather them out of all Countries whither he had driven them, To bring them back to their own Land and cause them to dwell safely, To be their God, not to turn away from them to do them Good, &c. But withal he conditioned with them, That they should be his people, That they should not depart away from him, but fear him forever, &c. 7. Finally, In the seventh and last Covenant-Expressure, the New-Covenant, God Promiseth to his people, To put and write his Law in their hearts and minds, To be their God, To make them all know the LORD, To be merciful to their unrighteousnesses, To remember their sins and their iniquities no more: But withal agreeth and conditioneth with them; To be his people, (which one Condition hath all other Conditions in it), To draw near with a true heart, with full assurance of Faith, &c. To hold fast the Profession of our Faith, without wavering, To Consider one another, to provoke unto Love and good works, &c. And elsewhere, From the Covenant-promises we are pressed to perfect Sanctification. Thus the whole series of the Covenant of Faith, from first to last, is propounded, in all the noted Discoveries of it, with Conditions▪ and Duties required from God's Covenant-people: and therefore it is Conditional throughout in all ages. He that sees not this, is either a great Stranger to the Scriptures, or he willfully shuts his eyes against the light thereof.

3. The many Cautions, Warnings, and Threatenings annexed to the Covenant of Faith in all the several Discoveries thereof, against breaking, violating or transgressing God's Covenant, by unbelief or disobedience; do eminently imply, That the Contrary Duties, or keeping of that Covenant, are required and Conditioned in the Covenant of Faith. And consequently that it is Conditional.

4. Without such Federal Conditions, Terms or Qualifications as these, None can be duly prepared for the Covenant of Faith, or be actually stated in and partakers of the Covenant of Faith and the federal benefits thereof, nor can converse and walk suitably and agreeably to the Covenant of Faith. Therefore such Conditions are in their place and kind, Necessary to the Effectual Application of the Covenant, and Covenant-benefits unto us: For, Our Covenant-Preparation; Our Covenant-Participation; and our Covenant Conversation. 1. How should we be Prepared for Entring into Covenant with God, without some such Antecedent Preparatory Conditions as these; viz. ( ¹ ) Hearing God's Covenant preached: ( ² ) Conviction of the Necessity of a true Covenant-state in Christ: ( ³ ) And effectual Calling, instilling supernatural abilities and principles for closing actually with the Covenant? 2. How should we actually close with God in this Covenant, without the Acting or Actual exerting and exercising of ( ¹ ) Self-Denial; ( ² ) Repentance; ( ³ ) Faith; ( ⁴ ) Love; and such like Concomitant Conditions? 3. How should we walk answerably to such a Covenant-state afterwards, without ( ¹ ) Sincere, impartial, and Constant Gospel-obedience to God in Christ according to Covenant-Commands; ( ² ) Renewing of Repentance in case of failings and backslidings; or such Consequent Covenant-Conditions? All which I have already proved to be Necessary Covenant Conditions, in Opening the State of the Question. And if these be so requisite to our Covenant-state: How can they but be Covenant-Conditions?

5. Such Conditions as these, do in no regard Ecclipse, but rather much advance Both the Glory of God's free Grace, And the Sweetness of our Consolation. Why then should it be thought harsh, strange, inconvenient, or any way prejudicial, to Assert the Conditionality of this Covenant of Faith?

(1) These Conditions do not Ecclipse, but Advance the riches and glory of God's Free Grace. For, 1. All Antecedent Conditions, that might be imagined or pretended, either to Merit any Covenant-blessing from God, Or as any Impulsive Cause to Move or incline God to admit us into Covenant with himself, are hereby utterly disclaimed and disavowed. 2. All these Covenant-Conditions allowed and Asserted, Antecedent, Concomitant and Consequent, are avowed by us to be wholly Supernatural; The mere fruits and effects of Divine Grace, not at all of human Nature; wholly of God, and not of ourselves at all: Of mere Grace, God contrived his Covenant for us, God revealed his Covenant to us, God Prepares us for his Covenant, God instates us in his Covenant, and of the same mere Grace he enables us to walk according to his Covenant proportionably: All is entirely of his mere Grace. Therefore herein we take no Glory at all to ourselves, but return the whole glory entirely to God alone. For what have we, but we have received it of him? He works in us both to will and to do, of his good pleasure. He draws, and we come. He quickens us: and then lives in us, and we by him. He works all in us, and for us without whom we can do nothing. To him we herein ascribe, The first Grace, principling us; and the second Grace, actuating those Principles: Preventing Grace, and subsequent Grace: Operating Grace, and Cooperating Grace; Knocking Grace, Opening Grace, Entring Grace: we ascribe all to him, and to his Grace. For of him, and through him, and to him, are all things. 3. The Apostle tell us, That the special Condition of Faith, whereby we receive the Covenant and Covenanted inheritance, is most subservient to Grace, saying, Therefore it is of Faith, that it might be by Grace. If the inheritance were by works, it should be of debt: but being by faith, it is of Grace. Faith and Grace go together. Grace freely gives, Faith alone receives: Grace is the Fountain: Faith the Cistern.

(2) These and like Conditions do not eclipse but augment the sweetness of our Consolations also. For, 1. By these Preparatory Conditions, we are comfortably Qualified to be subjects capable of the Covenant. 2. By these Concomitant Conditions we are Comfortably enabled to accept and lay hold upon God's Covenant, who by Nature are strangers to the saving benefits of his Covenant. And the Promise is made sure to all the believing Seed. 3. By these Consequent Conditions we are Comfortably conformed in our Conversation to the tenor of God's Covenant which we have accepted. 4. By all these Conditions, we are Comfortably distinguished from all People that are strangers to God's Covenants; And we may comfortably try ourselves, and discover whether we be in a good Covenant-state or no.

6. Many and great Absurdities, inconveniencies, paradoxes and incongruities must needs inevitably follow, upon denial of Conditionality to the Covenant of Faith. For, if in the Covenant of Faith, or in any one Expressure thereof, there be no Terms, Ties, Restipulations, Re-obligations, Conditions, &c. imposed upon man, or expected from man: but all the Ties and obligations be only on God's part.

(1.) Then, The Covenant of faith bindeth only one, not both the Federates: God is bound by his Stipulation, man is not bound by any Restipulation. Now how absurd, and contrary to the Nature of a Covenant is it, to think God to be under obligation to man, and yet man to be at liberty from God? Covenants imply reciprocal obligations between Federates.

(2.) Then, God and man may agree in one and the same Covenant of Faith as Federates: and yet man on his part never Consent to the Covenant. For, Consent to the Covenant by Faith, is one of the Conditions asserted on our part: but if there be no Conditions at all on our part, then there is no Consent. How gross and absurd a Paradox is this, to imagine, Mans Covenant-agreement with God, yet without Consent?

(3.) Then, Those that become Federates with God in the Covenant of Faith, have no more covenant-obligation, bond, tie, or Duty lying upon them, after their closing in Covenant with God, then before. They are no more bound to fear, love, obey, serve, walk with God, after Covenanting with him in Christ, then before. For, the Covenant brings no Tye or Condition upon them, but leaves them loose. How absurd! This makes God's Covenant a very loose Covenant, a very licentious Covenant: and therein God to have very ill provided for his own worship and service.

(4.) Then, A man may be in Covenant with God, and yet not differ at all by any inward Covenant-qualification, or outward Covenant-conversation from them that are out of Covenant. For, they that are out of Covenant with God, are destitute wholly of all salvifical Covenant-conditions: and (according to this opinion) so is he. So that in this regard, it had been as good for him to have been still without, as within a Covenant-state.

(5.) Then, God's Covenant-people have no Gospel-rule written, for their faith and obedience. For they (according to this fond opinion) have no tie or Condition at all imposed upon them in this Covenant of Faith; therefore the Condition of Faith and the Condition of Obedience is not thereby enjoined them: consequently if it be not required by the Covenant of Faith, it is not required in all the Scripture. For since the Fall, The whole Scripture, which is Gosspel, is taken up with Propounding or Expounding the Covenant of Faith in Christ in one respect or another, throughout all the various dispensations thereof.

(6.) Then, Neglect of those grand comprehensive Christian duties, Faith and Obedience to God in Christ, is no sin. For the Covenant of Faith (think they) doth not impose or require these Conditions and Duties: Consequently no Scripture requires them. How can it be then any Sin to neglect them? For where there's no Law, there's no Transgression. And what is sin, if this be not sin?

(7.) Then, The Having, and Using of faith and obedience towards God in Jesus Christ, is not the way to Heaven and eternal Salvation. Why? because (according to this opinion) the Covenant of Faith, which peculiarly chalks out to us the true way to Heaven and Salvation, yet requires no such Conditions at all from us, as Faith and Obedience, in order to eternal Salvation. But this is notoriously contrary to the Covenant and Scriptures, teaching, that without them there's no Salvation.

(8.) Then, Faith and Obedience to God in Jesus Christ were will-worship, un-instituted, un-required of God. For, if the Covenant of Faith do not require them, do not indent and condition for them, No Scripture since the F •… ll requires them: All Scripture being wholly taken up one way or other about this Covenant of Faith. And if they be not required from us, how shall they be excused from will-worship, and being inventions of man? God then may say, Who required these things at your hands?

(9.) Then, The Pagans, that are utter aliens to God's Covenant of Faith, are as much tied to Duties of Religion, as true Christians that are Federates with God in Christ. For, these are (after this opinion) tied to no duties, terms or conditions, by Covenant: and those, as well as Christians, are tied by the Law and light of Nature in the Natural conscience, to believe, obey, worship and serve the true God, that hath made Heaven and Earth.

(10.) Then, Finally, The Gospel-Ministry and Ordinances of Christ both under Old and New Testament, intended and given of God to his Church, For preparing man for Christ, for espousing man savingly to Christ, And for guiding men conscientiously in Christ unto perfection, Are altogether vain and useless. For (according to this opinion) All Conditions tending to prepare for Christ, unite to him, or to give Communion with him, are denied. But the Scriptures abundantly testify, That God's Covenant of Faith appoints A Gospel-Ministry and Ordinances for the said end, to continue in his Church till the worlds end.

From all this its plain, that to deny the Conditionality of the Covenant of Faith, is an Absurd opinion with a witness, that dashes upon so many notorious and intolerable Absurdities.

7. The judgments of sound Writers, godly and learned, Ancient and Modern, Forreign and Domestic, do unanimously subscribe to the conditionality of the Covenant of Faith or grace, in the sense before stated and explained. And we are to walk in the way of good men, and keep the paths of the righteous: and to follow them that are of the Truth, as they follow Christ and his Truth. Ancient Writers (I confess) speak more sparingly of God's Covenant of grace, and so consequently of the Conditions therein required on our part: notwithstanding they frequently urge the necessity and use of Repentance, Faith, Obedience, &c. in order to the attainment of the respective blessings spiritual and eternal promised, which is as much for substance. But Modern Writers proceed to more exact consideration of God's Covenant, and plainly assert the conditionality thereof in express terms. I offer here (u) in the Margin a brief Taste of their sense in this point to the Reader, whereby he may see that this conditionality of the Covenant is not any odd opinion of singularity, but a Truth very generally Received.

Clement of Rome, who lived in the Apostles times, thus speaks of God's expectation of Repentance in all that Convert to him; 〈 in non-Latin alphabet 〉 , &c. i. e. Let us consider all generations, and we may learn that in every generation the Lord hath given place of Repentance to them that were willing to Convert unto him. Noah preached Repentance, and those that obeyed him were saved. Jonah preached destruction to the Ninevites, but they that repented of their sins, pacified God with their prayers, and obtained salvation, although they were aliens to God, &c. Ezek 23. 11. &c. Isa. 1. 16. &c. Therefore he willing that all his beloved ones should be partakers of Repentance, hath established it by his omnipotent will. Clem. Rom. in 1. Ep. ad Cor. p. 10, 11, 12. Edit. Oxonii. 1633. Thus he speaks of our Justification by faith alone, and not by good works; yet exhorts upon other grounds unto Good-works; 〈 in non-Latin alphabet 〉 , &c. And we being called by his will in Christ Jesus, are not justified by ourselves, nor by our own wisdom, or understanding, or godliness, or works which we have wrought in holiness of heart: but by Faith, by which the Almighty God hath justified all from the beginning. To whom be glory unto ages of ages, A men. What then shall we do, brethren? shall we cease from well-doing, and relinquish charity? The Lord doth by no means suffer this to be done of us: but let us hasten with all diligence and readiness of mind to finish every good work. We see all the just were adorned with Good works: and even the Lord himself adorning himself with works rejoiced, &c. ibid. pag. 41, 42, 43. And elsewhere he thus incites to obedience; Take we Enoch, who being found righteous in obedience, was translated, nor was his Death found. Noah being found faithful, by his Ministry he preached Regeneration to the world; and by him the Lord saved the Creatures which with Consent entered into the Ark. Abraham called the friend of God, was found faithful▪ in that he became obedient to the words of God. He by obedience came out from his Country, and from his kindred, and from his fathers House, that leaving a little Country, and a weak kindred, and a small House, he might inherit the Promises of God Gen. 12. 1, &c. 13. 14, &c. 15. 5, &c. ibid. pag. 12, 13, 14, 15. And thus he elsewhere directs, in reference to the obtaining of Promised gifts, and the finding of Christ; 〈 in non-Latin alphabet 〉 , &c. i. e. Let us therefore earnestly strive to be found in the number of them that wait for him, that we may partake the gifts promised. But how shall this be, beloved? If our mind be established on God by Faith, if we seek-out things well-pleasing and acceptable to him, if we perform th •… ngs agreeable to his inculpable will, and if we shall follow the way of Truth &c.—This is the way beloved, in which we shall find our Savior Jesus Christ, the High Priest of our offerings, the supporter and succourer of our infirmity, &c ibid. pag. 45, 46, 47.

Justin Martyr, the Philosopher, who wrote about 150. years after Christ, thus declares the necessity of Faith in Christ and repentance, &c. •… xhorting the Jews thereunto; 〈 in non-Latin alphabet 〉 , &c. i. e. If there be among you any perjured-person, or Thief▪ let him cease to sin: If any fornicator, let him repent; and keep true and joyful Sabbaths to God: If any have impure hands, let him wash them, and become pure. For Isaiah hath not sent you into a bath, that there you might wash away murders and other offenses, which even the water of the sea is not sufficient to purge away: but, as is meet, this anciently was that salvifical washing, which was spoken to the penitent: nor are they anymore purified with the blood of goats or sheep, or with the ashes of an heifer, or like oblations, but by faith through the blood of Christ, and his Death, who died for that very cause, as Isaiah saith; &c.—Therefore by the Lavor of Repentance, and of the knowledge of God, which was instituted for the sins of God's people, as Isaiah's cries, we believe, and know, and preach; that very washing declared by him, which alone can purify the penitent, to be the water of Life. Justin Martyr in Dialog. cum Tryphon. Iudaeo. pag. 177. & 178. edit. 1593. And afterwards he saith; Abraham had not from God a testimony of his righteousness, for his Circumcision, but for his Faith. For before he was circumcised, thus it was said of him; And Abraham believed God, and that was reckoned to him unto righteousness. Wherefore we also in the uncircumcision of our flesh believing •… od through Christ, and obtaining that Circumcision which is profitable to the obtainers, viz. Circumcision of the Heart, we hope we shall appear just and well-pleasing unto •… od. ibid. pag▪ 250. lin. 5. &c.

Cyprian, who wrote about 240. years after Christ, singularly commends Faith, as that whereby we are justified, whereby we receive the plentiful endowments of the Holy-Ghost, and whereby we have all our ability; Fidem in totum prodesse: & tantum nos posse, quantum credimus. In Genesi; Et credidit Abraham Deo, & deputatum est ei ad justitiam. Cypr. Testimon. l. 3. s. 42. p 428. edit. 1593. And elsewhere, Non enim, qui beneficiorum terrestrium mos, in capessendo munere coelesti, mensura ulla vel modus est: profluens largiter Spiritus nullis finibus premitur, nec coercentibus claustris intra certa metarum spatia fraenatur. Manat jugiter: Exuberat affluenter. Nostrum tantum sitiat pectus, & pateat. Quantum illuc fidei capacis afferimus, tantum gratiae inundantis haurimus. D. Cyprian. Epist. 2. S. 2. Edit. 〈◊〉 . p. 2, 〈◊〉 .

Ambrose who flourished in the year 374, &c. after Christ, thus speaks of the necessity of Faith to Salvation; Secundum propositum gratiae Dei. Sic Decretum dicit à D •… o ut cessante lege solam •… idem gratiae Dei posceret ad Salutem.—Manifeste beati sunt, quibus sine labor vel opere aliquo remittuntur iniquitates & peccata teguntur▪ nullâ ab his requisitâ poenitentiae operâ, nisi tantum ut credant. Ambr. Comment▪ in Ep •… ad Rom. C. 4. p. 189. edit. 1567. And elsewhere, speaking of the Law of the Spirit▪ he saith; Haec lex dat libertatem, solam fidem poscens: ut quia quae non videt credit, de conditione erui mereatur. Com. in Ep. 2. ad Corinth. C. 3. pag. 299.

Jerome, who flourished in the 385. year after Christ, doth plainly assert certain Promises (which have special reference to the times of the New Testament) to be upon Condition; Illudque dicamus, quod etiamsi carnaliter sunt promissa Judaeis, tamen sub Conditione sunt promissa, ut si suscepissent lumen suum quod ad eos missum fuerat, tunc etiam ista sequerentur. Quod viz. per •… esiderium auri, & opum abundantiam, rerumque carnalium, quarum semper ista gens capiatur illecebris, susciperent ad se missum Filium Dei: quem quia non susceperunt, universa sublata sunt, & suscipientibus spiritualiter reddita haereditas. Hieronym. Comment. in •… saiam. cap. 60▪ pag. 228. A. B. Tom. 5. Edit. 1553.

Chrysostom, who flourished, in the year 398. after Christ, shows that God requires faith unto justification; 〈 in non-Latin alphabet 〉 , &c. i. e. Hearing of Salvation, he added Righteousness and not thy righteousness, but God's, subindicating the abundance and facility thereof. For thou dost not obtain it by sweatings and labors, but receivest it from the gift above, being only one thing from within, To believe. Chrys. Homil. 2. in Ep. ad Rom. 1. 17 p. 28. A. Edit. Paris. 1633. And afterwards; How is it excluded, saith he? By what Law? of works? Nay, but by the Law of Faith. Lo, he calls even Faith a Law, persisting in the names, that he might lenifie the seeming newness. But what is the Law of Faith? To be saved by Grace. Hence he shows the power of God, that he not only saves, but also justifies, and leads unto Glorying needing nothing of works, but requiring faith alone. ibid. Homil▪ 7. in Epist. ad Rom. 3 27. pag. 79 A. B.

Augustine, who flourished in the year 420. after Christ, declares Faith to be fundamentally necessary, but such a faith as works by love, and produceth good works; Fundamentum Christus est in structura Architecti sapientis 1▪ Cor▪ 3.—Si autem Christus, proculdubio fides Christi: per fidem quippe habitat Christus in cordibus▪ sicut idem Apostolus dicit. Eph▪ 3. Porro fides Christi illa utique, quam definivit Apostolus, quae per dilectionem operatur. Aug. de fide & operih. c. 16▪ pag. 71. D. Tom. 4▪ Edit. Basil▪ 1569. Again; Cum ergo dicit Apostolus, Arbitrari se justificari hominem per fidem sine operibus legis: Non hoc agit ut praecepta ac professa fide opera justitiae contemnantur, sed ut sciat se quisque justificari, etiamsi legis opera non praecesserint. Sequuntur enim justificatum: non praecedunt justificandum. •… bid cap. 14. p. 68. C. And elsewhere; Sicut per unius delictum in omnes homines in condemnationem, ut nullus praetermitteretur: sic & in eo quod dictum est, per unius justitiam in omnes homines in justificationem vitae, nullus praetermissus est. Non quia omnes in eum credunt, & baptismo ejus abluuntur: sed quia nemo justificatur, nisi in eum credat, & baptismo ejus abluatur. De Natur. & Grat. contra Pelagian. cap. 41. page▪ 750. D. Tom. 7. And a little after that; Ea quippe Fides justos sanavit antiquos, quae sanat & nos; id est, mediatoris Dei & hominum hominis Jesus Christi, fides sanguinis ejus, fides crucis ejus, fides mortis & resurrectionis ejus. ibid. cap. 44. page 751. D.

To mention no more Antient writers, come we to the Latter writers, foreign and domestic, who speak more punctually and clearly to the matter in hand.

Calvin, that Apostolical man, Speaking of the Covenant mentioned in Hos. 2. thus ex •… resseth the reciprocalness, and consequently the Conditionality thereof; Nunc declarat quibus legibus hoc facturus sit: nempe, In •… ustitia & judicio: hoc est, in ejus federe nihil fuit simulatum vel fallax. Quum ergo sincere Deus populum adoptasset, quibus vitiis opponit justitiam & judicium? Respondeo, haec nomina ad utramque partem contrahentem referri. Justitiam ergo Deus intelligit, non suam duntaxat, sed quae mutua sit & reciproca, ut loquuntur. John. Calv. Com. in Hos. 2. 19. And afterwards; Et ipsa dicet m •… hi, Tu deus meus. Propheta enim significat Deum antevertere nos federe suo, quia alioqui arcemur ab accessu. Deus ergo sponte nos praevenit & •… orrigit nobis manum, deinde subsequitur Consensus fidei nostrae. ibid Comment. in •… os 2. 23.

Luther declares, that as God deals with us by way of Promise we deal with him by way of Faith; Deus non aliter cum hominibus unquam egit, aut agit, quam verbo PROMISSIONIS: Rursus nec nos cum Deo unquam agere aliquid possumus quam FIDE in verbum promissionis eju •… . Opera ill nihil curat▪ nec eis indiget, quibus potius erga homines & cum hominibus & nobis ipsis agimus. Indiget autem ut verax in suis promissis in no bis habeatur, talisque longanimiter sustineatur, ac sic Fide, Spe & Caritate colatur. Quo fit ut gloriam suam in nobis obtineat, dum non nobis currentibus, sed ipso Miserente, Promittente, Donante, omnia bona accipimus & habemus. Luth. in Tom. 2. Latin. page 280 A.

Pete •… Martyr, describing the Covenant, asserts the m •… tual stip •… lation of the federates, viz. of God and his people to one another; Quae autem Promissa utrinque servanda fuerint, Scriptura non semel docet. Deus enim pollicitus est, se futurum populi sui Deum, nempe qui adsit ei juvando, eripiendo, & modis omnibus quoad omnia bonorum genera ornando. Populus vicissim recepit se Dominum •… ehovam pro Deo suo credendo, colendo & obediendo habiturum. Christus autem in Federe, tanquam Mediator, inter utramque partem intercedit. Haec est Federis inter Deum & homines initi Explicatio & natura. Pe •… . Mart. in Loc. Com. Class. Secund▪ Cap. 16 Sect. 1.

Cameron Describes the Covenant of Grace by the express mention of Faith in Christ as the Condition thereof, and asserts, that in that Covenant God st •… pulates and requires faith from us; Fedu •… Gratiae est illud quo deus, propositâ conditione fidei in Christum, remissionem peccatorum in ejus Sanguine, & vitam coelestem pollicetur, idque eo fine, ut ostendat Divitias misericordiae suae▪ John. Cameron. de tripl. Dei cum Homine Federe. Thes. 82. And before; Quomodo differat Fides illa quam praesupponit justitia exacta in Federe Naturae, ab ea Fide quam stipulatur Deus in Federe Gratiae. Thes. 11.—In hoc convenire cum Fide quae postulatur in Federe Gratiae,—At fides quae requiritur in Federe Gratiae. Thes. 14.

Ursinus and Pareus, writing of that Common pla •… e, of God's Covenant, do often express the Conditionality of the Covenant of Grace; Fedus Dei est mutua pactio inter Deum & homines, quâ Deus confirmat hominibus, se futurum eis propitium, remissurum peccata, &c. vicissim homines se obligant Deo ad fidem & poenitentiam, hoc est, ad recipiendum vera fide hoc tantum beneficium, &c. Fedus dei est unum substantia, duplex Circumstantiis: Seu, est unum, quod ad Conditiones principales, quas Deus nobis, & nos Deo stipulamur: & sunt Duo quod ad Conditiones minus principales, vel ut alii loquuntur, quod ad modum administrationis. Zach. Ursin. in Explicat. Catechet. Quest. 18. de Federe, Sect. 1. & 3.

Wendeline, in his excellent System of Christian Theology, describing the Covenant of Grace, still insists upon the Conditionality thereof; Fedus Gratiae, est dispositio Dei Gratuita, quâ per mortem filii sui salutem aeternam promittit hominibus, obedientiam fidei repromittentibus & praestantibus. Materia sunt personae seu partes Fedus ineuntes, 1. Deus, promittens vitam sub conditione fidei & cultus sui. 2. Homines, Fidem & obedientiam repromittentes. Forma est mutua Partium, secundum certas Conditiones, obligatio.—Et vel maxim huic commendat Dei gratiam & misericordiam Quod ad praescriptae Conditionis impletionem ipse hominem disponit per gratiam non tantum sufficientem▪ quâ possit, sed & efficacem, quâ velit implere conditionem. Hos. 2. 19, 20. Phil, 2. 13. M. Fred. Wendelin. Christian. Theol. l. 1. cap. 19. Thes. 9. & Expl. c.

The four learned professors of Leiden, viz Poliander▪ Rivet, Walaeus, and Thysius, Though they deny the New Testament properly so called, to require the Condition of fulfilling the whole Law in Bellarmine's sense; yet in another and sound sense they assert the Conditionality of the New Covenant: Sed hoc negamus, quod illi volunt, Novum Testamentum proprie dictum, quatenus est promissionis gratiae in Christo datae Doctrina▪ requirere Conditionem totius legis implendae, quod vult Bellarmine. Justificat. lib. 4. cap. 2. aut justos non esse liberos ab observatione legis divinae, quatenus il •… a exigit obedientiam perfectam, quâ ex debito justus aliquis pronunciatur.—Deinde, non omnem Conditionem negamus in Evangelio & Novo Testamento requiri ad Salutem▪: Requiritur enim Conditio Fidei & Novae obedientiae, quae ubique urgetur. Sed hae Conditiones à Deo gratis donantur; neque imperfectione suâ si modo sincerae sint, impediunt salutem quae ab alia causa manat. At non ita sentiendum de conditione totius legis implendae, quam statuunt illi salutis Causam, & quae à Deo nemini in hac vita donatur talis, ut judicium Dei sustinere possit. Iac. 3. 2. & 2. 10. Synops. purior. Theol. Disp. 23. Sect. 27, 28, 29.

Mr. John Ball, in his judicious Treatise of the Covenant of Grace, doth often mention the conditionality of the Covenant; As, ( ¹ ) In the General Nature of it. Chap. 3. page 17, 18, 19, 20. The words I have heretofore expressed in this Question. ( ² ) In the Covenant of Promise with Adam; Of this Covenant there be two parts: 1. A Promise. 2. A Stipulation.—The Stipulation is, that they believe in him that justifieth the ungodly, and walk before him in all well-pleasing. This may be gathered, because the Promise of forgiveness cannot be received, but by Faith, and by Faith it is that we overcome the world; and vanquish Satan the enemy of our Souls, &c. Chap. 5. page 43, 44. ( ³ ) In the Covenant with Abraham; This Covenant was made in Form of a Promise, to be performed according to the purpose of Election: In thy Seed shall all nations of the earth be blessed: And in Form of a Covenant, Consisting of a Free Promise, and Restipulation: I'am God Al-sufficient, walk before me, and be perfect. Chap. 6. pag. 48. ( ⁴ ) In the Covenant with Israel at Mount Sinai▪ True it is the Promises run upon this Condition, &c. (as I have formerly in this Question Recited the words) Chap. 8. page 132, 133. And afterwards he adds; The Condition of This Covenant (in the sense aforesaid) is Faith in the promised Messiah, which is implied in the Promise, I will be thy God; and Commanded in the Precept built upon it, •… hou shalt have me to be thy God. Chap. 8. page 134. And again; These words, do this and live, must not be interpreted, as if they did Promise life upon a Condition of perfect Obedience, and for works done in such exactness as is required: but they must be expounded Evangelically, describing the subject capable of life eternal not the cause why life and salvation is conferred. And by Doing, sincere uniform impartial obedience; Not exact fulfilling of the Law in every Title▪ is to be understood. Chap. 8. page 136, 137. ( ⁵ ) In the Covenant with David; The Condition of this Covenant is that they should walk in the ways of the Lord, and keep his watch,