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taken the work, it would have miscarried in his hands: How deplorable and hopeless then must the condition of fallen man for ever have been, if God had not found out the expedient himself to bring about our redemption! this was a blessing unthought of, unasked for by him. I will not deny but that man might have some ideas of the divinity and glory of the second Person in the Godhead, as the doctrine of the Trinity was revealed to him, while in a state of innocency, as it was necessary that it should be, in order to his worshipping of each of the divine Persons, and I doubt not but he retained some ideas hereof when fallen. But it may be questioned, whether he knew that it was possible for the Son of God to be incarnate; or suppose, for argument-sake, we allow that he had some idea of the possibility thereof; yet he could never have known that he was willing to submit to this astonishing instance of condescension, and thereby to put himself in the sinner's room, that he might procure that redemption that was necessary for him. This mystery of the divine will was hid in God, and therefore could never have been known by him without revelation, and consequently would not have afforded him any matter of relief in his deplorable state. How wonderful therefore was the grace of God, that he should find out this expedient, and lay help on one that is mighty, or provide one to do that for him, which none else could have done!

And to this we may add, that it was no less an instance of divine grace, that God the Son should consent to perform this work for him his undertaking it, was without the least force or compulsion; for that would have been inconsistent with his consenting to become a Surety for us, and, as such, to suffer in our room and stead, since all punishment must either be deserved by him, that bears it, or else voluntarily submitted to: The former of these can by no means be said of Christ; for a personal desert of punishment is inconsistent with his spotless purity, and would have rendered the price, laid down by him for our redemption, invalid; therefore he voluntarily condescended to engage in this work. He gave his life a ransom for many; and this is considered as a peculiar display of grace in him, as the apostle expresses it, Ye know the grace of our Lord Jesus Christ, that though he was rich, yet, for your sakes, he became poor, that ye, through his poverty, might be rich, 2 Cor. viii. 9.

V. This Mediator being provided for man, without his desert or expectation, we proceed to consider him as offered to him, and, together with him, life and salvation. This is the great design of the gospel, to discover, or make an overture hereof to him; without this, the gospel could not be preached, nor a visible publication made of the grace of the covenant con

tained herein: but, since the overture of grace, or the call of God to accept of, and embrace Christ, as offered in the gospel, is more particularly considered under a following answer*, we shall reserve the farther consideration of this matter to it,

VI. It is farther said, in this answer, that the grace of God is manifested in the second covenant, in his requiring faith, as the condition to interest believers in Christ. This expression may be allowed of, or excepted against, according to the method ta ken to explain it, which we shall endeavour to do, and therein shew in what sense we deny the covenant of grace to be condi tional; and then enquire, whether there be not another sense, agreeable to the divine perfections, in which these words may be understood, and other expressions, of the like nature, frequently used by divines, in which faith is styled a condition thereof; and accordingly we shall enquire,

1. What we are to understand by a person's having an interest in Christ. This implies our having a right to claim him, as our Mediator, Surety, Advocate, and Saviour, and with him all those spiritual blessings, which are purchased and applied by him to those whom he has redeemed; so that such an one may say, upon good grounds, Christ is mine, together with all spiritual blessings in heavenly things in him.

Here let it be considered, that it is one thing to say, that Christ is the Redeemer and Saviour of man, or, in particular, of his elect, who are given to him for this end; and another thing for a person to say, he is my Redeemer or Saviour: the former of these is a truth, founded in scripture-revelation; and according ly every one may say, as Moses expresses it, Yea, he loved the people, Deut. xxxiii. 3. or his peculiar chosen people; or, as the apostle says, Christ loved the church, and gave himself for it, Eph. v. 25. But he, who has an interest in Christ, has a right to claim him, as his Saviour, and therefore may say, with the apostle, He loved me, and gave himself for me, Gal. ii. 20. This I rather choose to express, by a believer's having a right to claim him as his Saviour, than his being actually enabled so to do, inasmuch as many have an interest in Christ, who are des titute of that assurance, which would give them a comfortable sense thereof in their own souls.

2. We are now to consider how faith is said to be required, as the condition to interest us in Christ; or how far this expres sion may be qualified and explained, without asserting any thing derogatory to the glory of God, or the grace of the covenant. The word condition, though often used when we speak of con tracts between man and man, as an essential ingredient therein, is not so plainly contained in those explications of the covenant of grace, which we have in scripture; and, whenever we use it, See Quest. Ixvii.

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with a particular application thereunto, we must understand it in such a sense, as is agreeable to the divine perfections. There. fore, that we may compare these two senses of the word condi tion together, in order to our determining how far it may be used, or laid aside, in explaining this doctrine, let us consider,

(1.) That in human covenants, in which things are promised on certain conditions, these conditions are supposed to be possible to be performed, otherwise the promise, depending thereon, is rendered void, and it contains no other than a virtual denial to make it good. Thus the king of Israel did not, at first, understand the message sent him by the king of Syria, requiring of him to heal Naaman of his leprosy, as a condition of peace and friendship between them; and the inference he makes from it was, that he had a design to seek a quarrel against him; and his reasoning would have been just, had it been intended in this sense, since the condition was not in his own power. Moreover, if a master should tell his servant, that he would give him a reward, in case he would perform the work of ten days in one, he would conclude nothing else from it, but that he was resolved not to give him any thing. Now, to apply this to our present purpose, we must consider whether faith, when it is a condition of the covenant of grace, be in our own power or no. There are some external acts thereof, indeed, which are so ; but these are too low to be deemed conditions of salvation, or of the blessings of the covenant of grace; and as for those acts which are supernatural, or the effects of the exceeding greatness of the power of God, though they are inseparably connected with salvation, yet they are not in our power; so as that we may conclude, that they are proposed as conditions, in the same sense as those things are said to be, that are supposed to contain this ingredient in them,

In this respect, the covenant of grace, as to the conditionality of it, differs from the covenant of innocency, in which perfect obedience, which was the condition thereof, was so far in man's power, that he could have performed it, without the superadded assistance of divine grace: but when, on the other hand, perfect obedience is considered, as a condition of fallen man's entering into life, in which sense our Saviour's reply to the young man's question, in Matt. xix. 17. is understood by many, this is a plain intimation that eternal life is not to be obtained this way, inasmuch as the condition is impossible.

(2.) When conditions are insisted on, in human covenants, it is generally supposed, that though it be possible for the person, that enjoins them, to assist, and enable him, who is under this obligation, to perform them, yet he will not give him that assistance; for, if he does, the contract can hardly be reckoned conditional, but absolute: thus if a creditor should tell an in

solvent debtor, that he will discharge him, provided he pays the debt, and, at the same time, gives him to understand that he will supply him with a sum of money, that shall enable him to do it, this is altogether the same as though he had discharged him, without any conditional demand of payment. This I can not but mention, because there are some persons, who speak of faith, as a condition of the covenant of grace, and, at the same time, take it for granted, that it is not in our own power to perform it: nevertheless, since God has promised that he will work it in us, they conclude it to be conditional; whereas such a promise as this would render the covenant absolute, or, at least, not conditional, in the same sense, in which human covenants are, and only infer what we do not deny, that there is a necessary connexion between that grace, which God will enable us to perform, and salvation, which he has promised in this

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(3.) When any thing is promised to another, on condition that he do what is enjoined on him, it is generally supposed that it is a dubious and uncertain matter whether this condition shall be fulfilled, and the promise take place; or, as I may express it, every condition contains not a necessary, but an uncertain connexion between the promised advantage, and the duty enjoined, and that for this reason, because all human covenants depend on the power and will of men, who are under conditional engagements to perform what is demanded therein; and these are supposed to be mutable and defective, and, as far as they are so, the performance of the condition may be reck-. oned dubious; and he that made the promise is liable to the same uncertainty, whether he shall make it good or no. This will hardly be denied, by those who defend the other side of the question, who, in explaining the nature of human liberty, generally suppose, that every one, who acts freely, might do the contrary; therefore they must, from hence, conclude, that, if the performing the conditions of a covenant be the result of man's free will, it is possible for him not to perform them, and therefore it must be a matter of uncertainty, whether a person, who promises a reward upon the performance of these condi tions, will confer it or no. But, however this may be applied to human covenants, we are not to suppose that faith, or any grace, is, in this respect, a condition of the covenant of grace, as though God's conferring the blessings promised therein were dependent on the will of man, as determining itself to the exercise of these graces; in this respect, we cannot but deny the covenant of grace to be conditional.

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(4.) If we take an estimate of the worth and value of a condition enjoined, the advantages that he, who enjoins it, expects to receive from it, or the reference that the performance thereof

has to the procuring the blessing promised, in which case the person, who has fulfilled it, may be said to merit, or have whereof to glory in himself, as to what concerns the part he has performed therein: this must not be applied to any transaction between God and man, and therefore is wholly to be excluded from those ideas, which are contained in the word condition, when applied to the covenant of grace, as will be allowed by most, who do not give into the Popish doctrine of the merit of good works. Concerning the worth and value of faith, and all other graces, I would not be thought, in the least, to depreciate or divest them of that excellency, which they have, above all other effects of God's power and blessings of providence; whereas certainly we ought to bless God for them, or glory in him, as the Author of them: but that which we would fence against in this matter, is nothing more than what our Saviour does, when he says, When ye shall have done all those things which are commanded you, say, We are unprofitable servants, Luke xvii. 10. And I would not have any one suppose, that whatever condition is performed by us, has such a value put on it, as that eternal life is hereupon due to us, in a way of debt, which would make way for boasting. It is true, the conditions which Christ performed in that branch of the covenant, which more immediately respected himself, which some call the covenant of redemption, were properly meritorious, and the blessings he purchased thereby were given him in a way of debt, and not as an undeserved favour: but, if we suppose that there is the same reference of faith, or any other grace acted by us, to that salvation, which we expect, we turn the covenant of grace into a covenant of works, and resolve that into ourselves which is due to God alone.

But since many excellent divines have asserted faith to be a condition of the covenant of grace, who do not understand the word condition, either as containing in it any thing dubious or uncertain on the one hand, or meritorious on the other; and probably they choose to express themselves so, in compliance with custom, and to explain away the common ideas of the word condition, as applied to human covenants, rather than altogether to lay it aside; and, it may be, they do this, lest they should be thought to deny the necessary connexion between faith and salvation: I shall therefore, for the same reason, conclude this head with the following propositions, whereby our not using the word condition, may be vindicated, from any just exception; or, our using of it may not appear to be inconsistent with the divine perfections, or the grace of this covenant. Therefore,

1st, We shall lay down this as an undoubted truth, the denial whereof would be subversive of all religion, that faith, and

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