3. Establish my arguments for the conditionality of the new co- venant.
And first, we grant, That neither our word [co^idition] nor your term [absohife,] are either of them found in scripture, with respect to God's covenanting with man ; so that we contend not about the signification of a scripture term. But though the word cunditional be not there, yet the thing being found there, that brings the word conditional into use in this controversy. For vve know not how to express those sacred particles, n, on, sUv fj.7i, /movov. It -^ is-^, &c. ifi if not ^ vriless, hut if ^ except^ only^ and the like, which are frequently used to limit and restrain the grants and privileges of the new covenant, Rom. x. 9. Matth. xviii. 3. Mark v. S6. Mark xi. 26. Rom. iv. 24. I say, we know not how to express the true sense and force of these particles in this controversy by any other word so fit and full as the word conditional is. Now this word condition, being a law term, is variously used among the Jurists; and the various use of the wi^rd occasions that confusion which is found in this controversy. He, therefore, that shall clearly distinguish the various senses and uses of the word, is most likely to labour with success in this controversy. I shall, therefore, briefly note the principal senses and uses of the terms, and shew in what sense we here take it. Of conditions there be two sorts,
2. Consequent conditions.
As to the latter, namely, consequent conditions, you yourself ac- knowledge, p. 100. ' That in the outward dispensation of the co- ' venant many things are required of us, in order unto the par- ' ticipation or enjoyment of the full end of the covenant in ' glory.'
So then the covenant is acknowledged to be consequently con- ditional *, which is no more than to say with the apostle, " With- " out holiness no man shall see God C" or that, " If any man draw *' back, his soul shall have no pleasure in him, &c. Our contro-
* If the promises of the covenant concerninjr the end, as distinct from the means of Salvation, are the promises meant, then no body can deny that these are conditional^ because they are always made on condiiiou of faith and repentance. Tun-ettine,
VIXDICIARUM VINDEX. 527
versy therefore is not about consequent conditions, laid by God upon believers, after they are in Christ and the covenant ; the covenant, so considered, a 'posteriori, will not be denied to be conditional. The only question is about antecedent conditions, and of these we are here to consider,
1. Such as respect the first sanction of the covenant in Christ.
2. Such as respect the application of the benefits of the covenant unto men *.
As to the first sanction of the covenant in Christ, we freely ac- knowledge it hath no previous condition on man's part, but depends purely and only upon the grace of God, and merit of Christ : So that our question proceeds about such antecedent conditions only, as respect the application of the benefits of the covenant unto men ; and of these antecedent conditions, there are likewise two sorts which must be carefully distinguished.
1. Such antecedent conditions which have the force of a meri- torious and impulsive cause, which being performed by the proper strength of nature, or, at most, by the help of com- mon, assisting grace, do give a man a right to the reward or blessings of the covenant. And in tliis sense we utterlv dis- claim antecedent conditions, as I plainly told you, p. 61. of my Vindicicc, c^r. Or,
2. An antecedent condition signifying no more than an act of ours, which, though it be neither perfect in every degree, nor in the least meritorious of the benefit conferred, nor per- formed in our natural strength : yet, according to the con- stitution of the covenant, is required of us, in order to the blessings consequent thereupon, by virtue of the promise : And, consequently the benefits and mercies granted in the promise, in this order are, and must be, suspended by the do- nor or disposer of them, until it be performed. Such a con- dition we afhrm faith to be. But here again, faith, in this sense, the condition of the new covenant is considered,
2. Organically and instrumcntally.
In the first consideration of faith, according to its essence, it is
* If the covenant is viewed in respect of its being first set on foot, and establish- ed in Christ, it has no previous condition, but is founded only on God's free favour, and Christ's merit ; but if it is viewed as to the acceptance and apjjlication in the be- liever, it has for its condition, faith, which unites a man to Christ, and so instates him iji the fellowship and joint participation of the covenant. Turret. Vol. 2. /). 205,
528 VIXDICIAEUM VIIVDEX.
contained under obedience, and in that respect we exclude it from justif3ing our persons, or entitling us to the saving mercies of the new covenant, as it is a work of ours ; and so I excluded it p. 133. of my Method of Grace, which you ignorantly or wilfully mistake, when, in your reply, p. 88, 89. you object against me : Faith, con- sidered in this sense, is not the condition of the covenant, nor can pretend to be so, more than any other grace. But,
We consider it organically, relatively, and (as most speak) in- strumentally, as it receives Christ, John i. 12. and so gives us power to become the sons of God ; it being impossible for any man to partake of the saving benefits of the covenant, but as he is united to Christ. " For all the promises of God are in him yea, and in " him amen," 2 Cor. i. 20. And united to Christ no man can be, before he be a believer ; for Christ dwelleth in our hearts by faith, Eph. iii. 17. Upon which scriptural grounds and reasons it is, that we affirm faith to be an antecedent condition, or causa sine qua no72, to the saving benefits of the new covenant ; and that it must go before them, at least in order of nature, Avhich is that we mean, when we say faith is the antecedent condition of the new covenant. And those that deny it to be so, (as the Antinomians do, who talk of actual and personal justification from eternity, or at least from the death of Christ) must consequently assert the ac- tual justification of infidels ; and not only disturb, but destroy the whole order of the gospel, and open the sluices and flood-gates to all manner of licentiousness.