purchase, and the Holy Ghoft, to make application of the bleffings of that purchase unto vou. Q. What are the blessings of Chrifl's purchase contained in this covenant? A All the bleffings and mercies that ever were or fhall be enjoyed by any believer in time or eternity; they are all the fruits of Chrift's purchase, and run to them in the channel of this covenant. The chief of thefe particular bleffings, are, "The new heart, illumination, faith, repentance, pardon, freedom from the law's curfes, reconciliation, adoption, fanctification, accefs to God, hearing of prayers, the quickenings, confolations, and conduct of the holy Spirit, increafe of grace, peace of confcience, perfeverance, the miniftry of angels, fuitable outward provifion, through-bearing at death, refurrection to life, and eternal glory :" Together with all the graces of the Spirit, and innumerable other bleffings, temporal, fpiritual, and eternal : Ezek. xxxvi. 25. 26. 27. Heb. viii. 10. 11. 12. Pfal. xxiii. r, &c. Pfal. xxxiv. 10. Pfal. lxxxiv. 11. Pfal. xci. 11. Ifaiah xxxiii. 16. Ifaiah xli. 10. Jer. iii. 19. Hof. xiv. 4. 5. John x. 28. 1 Cor. i. 30. 1 Cor. iii. 22. 2 Cor. i. 20. 2 Cor. vi. 18. Jer. xxxi. 33. 34. Jer. xxxii. 38. 39. 40. 41. Rom. viii. 26. 28. John iii. 18. 36. John xiv. 16. 17. 26. Isaiah liv. 13. Isaiah liii. 1 1. Rom. iii. 24. 25. 26. 1 Tim. iv. 8. Phil. iv. 19. 2 Pet. i. 4. Q. Whether is the covenant of grace abfolute or conditional? A. If the definition before given of this covenant with the scripture texts whereon it is founded, be duly confidered and compared, we will find it is partly abfolute, and partly conditional. Q. In what refpect is the covenant of grace abfolute? A. In refpect of the first bleffings and benefits promifed in it, which ferve as means for obtaining the ends of the covenant, fuch as effectual vocation, regeneration, faith, and repentance; these are promised, and given abfolutely and freely by God for Chrifl's fake, without depending on any condition to be performed by the elect, Heb. vii. 10. John vi. 44. 45. Q. In what refpect is this covenant conditional? A. In refpect of the fecond and fubfequent bleffings of it, which are as the end of the forefaid means, fuch as union with Chrift, juftification, adoption, and glorification. God is pleafed to fufpend the bestowing of thefe till that condition be performed by the elect, which he requires, viz. faith, John i. 12. Gal. ii. 16. Phil. iii. 19. Q. In what fenfe is faith called a condition on our part, in this covenant? A. I fhewed before that it is not to be meant in that fense, that obedience is called the condition of the covenant of works; that we do not understand it as an act any way meritorious or pleadable before God for a reward, or an act performed by our own inherent ftrength, or elicite by the power of our free-will. But we mean only that faith is an act or qualification required of us in point of duty, as neceffarily antecedent to the conferring of the promised bleflings of pardon and life: And that the beftowing of thefe bleffings is fufpended, till this act or conditiion be performed. Q. Is faith the only condition of the covenant of grace? A. In this covenant there are conditions of three forts: 1. There is conditio propter quam, or a condition for which the bleflings of this covenant are bestowed on the elect; and that is Chrift's fatisfaction and merits, in respect whereof all the bleffings of the covenant are truly conditional, except that of election, and God's purpose of redemption. 2. There is conditio per quam, or a condition by which we come to get an actual title to, and intereft in the fecond or fubfequent bleffings of the covenant beforementioned, and that is faith, which is required as a neceffary condition, inftrument, or mean of application on one part, in order to our partaking of these bleffings, Rom. v. 1. Acts xvi. 30. 3. There is conditio fine qua non, or a condition withut which the forefaid bleflings of pardon and eternal life cannot be enjoyed: So repentance and new obedience may be called conditions of this fort; in regard they are abfolutely neceffary for all Christians partly as the concomitants, fruits and evidences of a true faith; E 2 and and partly to prepare and " make us meet for the in heritance of the faints in light," Luke vi. 3. Zech. xii! 10 Col. i. 10. 12. Heb. xii. 14. Q. Doth it not detract from the grace and freeness of this covenant, and afford fomething to the creature whereof to boast, to say that the covenant requires any condition on our part? A. If any act or duty required of us in this covenant, were to be performed by our natural strength, or by the help of common grace; or if it did give a right to the bleffings of the covenant in any meritorious way, either by way of congruity or condignity in the popish fense: Then indeed, it would derogate from the free grace of this covenant; wherefore, with all found Protestants, we must abhor all thoughts of fuch duties, works, or conditions as these. But when we call faith a condition, and understand it only of a gracious inftrument or qualification in the elect, purchased for them by Jefus Chrift, abfolutely promised by God in this covenant, and wrought in them by the holy Ghost; a grace, that receives all from God and gives the entire glory to God: fuch a conditionality of faith is noways inconfiftent with a covenant of grace, or of promise, Eph. ii. 5. 8. Q. Since faith is not performed by our strength, but wrought in us by the holy Spirit, how can it be faid to be a condition on our part? A. Though the grace and power of believing be derived from God's Spirit, yet the act of believing is properly the act and deed of the gracious foul, as being exerted and performed by his faculties: And hence it is that the Spirit of God ftiles thefe truly our works, that are wrought in us by his grace, Ifa. xxvi. 12. Lord, thou haft wrought all our works in us. They are ftill termed our works, though performed by his grace. Q. May not love, repentance, humility, felf-denial, boli liness, and new obedience, be called conditions of this covenant, as well as faith, feeing these are likewife required of all that enter into this covenant, and many bleffings of this covenant are also fufpended until the performance of them? A. There A. There is a very great difference betwixt the conditionality of thefe graces, and that of faith, as I fhall afterwards make appear. In the mean time, I own, if conditions be taken in a large fenfe, for every thing, duty, or qualification, that is neceffarily required of thofe that enter into this covenant; then indeed all the forementioned graces and qualifications may be called conditions or terms in this covenant; and fome of these terms, conditions or qualifications are neceffary as antecedents unto our entering into this covenant, others as concomitants of it, and others as confequents to it, though indeed they are also freely promised to the Q. What are thefe terms or qualifications, that are ro quired as antecedents unto our entering into this covenant ? A. Such as hearing of the word, fome knowledge of God, and fenfe of our mifery, and defpair of help in ourfelves, and a fight of our need of a Mediator, &c. All thefe may be called antecedent or preparatory conditions of our entering into covenant, in regard they are neceffarily and previously requifite unto it, Mat. ix. 12. Luke xv. 16. 17. John iv. 10. Q. What are thefe terms or qualifications, that are required as concomitants? A. Such as, repentance, love, humility, self-denial, fpiritual hunger, &c. thefe may be called concomitant conditions of our entering into this covenant, in regard they do neceffarily accompany it, and are infeparable from true faith, Mark i. 15. Acts ii. 38. Luke vii. 47Luke ix. 23. Phil. ii. 3. 8, Mat. v. 6. Q. What are thefe terms or qualifications, which are required as confequents unto our entering into this covenant ? A. Such as, evangelical obedience, taking up the crofs, patience, perfeverance, &c. these we find laid down as fruits and evidences of faith, and required as neceffary conditions of our enjoying and poffefling the ends of this covenant; viz. eternal life and glory, Gen. xvii. 1, 2. Luke ix. 23. Heb. xii. 14. Heb. x. 36. 38. I fay, all these may be called conditions, or terms in this covenant, in the fenfe before fpecified; as being duties. and qualifications neceffarily required of all thofe that enter enter into it; and fo we find thefe words, conditions and terms, used by many found Proteftant Divines. Q. What is the difference betwixt the condition of faith, and thefe other conditions required? Or what preference bath faith to thefe, in reference to this covenant ? A. Repentance, and the other graces and qualifications before-named, are only conditions of certain connection, without which we cannot be juftified, united to Chrift, or inherit his purchafed glory: but faith is the only inftrumental, uniting and applying condition of our juftification, by, and through which, as a meani and inftrument, we are actually juftified, united to Christ and entitled to all the bleflings of his purchase. It far excells all other graces, in regard it hath a peculiar influence on our juftification, and union with Chrift. It doth that noble office to us, which no other grace or act of ours is capable of, becaufe of its fpecial aptitude and fitnefs for taking hold of the Redeemer, and closing with his righteoufnefs. Hence we are frequently faid to be juftified by faith, but never by repentance, love, or any other grace. And the righteoufnefs that doth juftify us, is oft called the "righteouinefs of faith and by faith." And it is fo called to teach us, that as the righteoufnefs of Chrift is the only meritorious condition of our juftification and our partaking of the great bleffings of that covenant; so faith is the only inftrument and applying condition thereof, Rom. iv. 13. Rom. x. 6. Phil. iii 9 Gal 5. Heb xi. 7. Q. Doth faith juftify, and entitle us to the bleffings of the covenant, as a work. grace, or habit in us, of special excellency and worth before God? A. Not at all, for if it be confidered as a work or grace in us, it hath not any more intrinfic worth or value, than other gracious habits, nor any more influence on our juftification before God, than other graces have, which is indeed none at all. Faith then, doth not any ways juftify us upon the account of its own worth, or as it is a work or grace of ours; but only as it is an inftrument having a peculiar fitnefs as the hand of the foul, for apprehending of Chrift, and applying his righteoufnefs, which is the only ground of our juf tification |