Of the Conditionality of the New Covenant

Come we next to consider that opinion of yours, which led you into these other gross mistakes and absurdities, and that is this: That the Covenant of Grace is absolute, and whatever covenant is not so, but has any condition upon our part, must needs for that reason be a Covenant of Works. See page 229. It is observable (say you) that as the covenants mentioned Genesis 2, Exodus 20, etc. were all conditional, and therefore legal covenants, requiring strict and perfect obedience, as the condition propounded, in order to the enjoyment of the mercies contained in them, which are all therefore done away in Christ; so on the other hand we see, that the covenant God made with Abraham (Genesis 12:2-3, Genesis 17:2-3, and Genesis 22:16-18) was wholly free and absolute, and therefore purely evangelical, etc. We will review these things shortly, and see if you truly represent the matter; but in order to it, let me first tell you.

- (1.) What we mean by a gospel condition. - (2.) Prove that there are such in the gospel covenant. - (3.) Show you the absurdity of your opinion against it.

(1.) What we mean by a condition in the gospel covenant. By a condition of the covenant, we do not mean in the strictest rigid sense of the word, such a restipulation to God from man of perfect obedience in his own person, at all times, so as the least failure therein forfeits all the mercies of the covenant: that is rather the condition of Adam's Covenant of Works, than of the evangelical covenant. Nor do we assert any meritorious condition, that in the nature of an impulsive cause, shall bring man into the covenant and its privileges, or continue him in when brought in. This we renounce as well as you; but our question is about such a condition, as is neither in the nature of it, an act perfect in every degree, nor meritorious in the least of the benefit conferred, nor yet done in our own strength. But plainly and briefly; our question is, whether there be not something as an act required of us in point of duty, to a blessing consequent by virtue of a promise? Such a thing, whatever it be, has the nature of a condition, inasmuch as it is antecedent to the benefit of the promise, and the mercy or benefit granted is suspended, until it be performed. The question is not, whether there be any intrinsic worth or value in the thing so required, to oblige the disposer to make or perform the grant or promise: but merely that it be antecedent to the enjoyment of the benefit; and that the disposer of the benefit do suspend the benefit, until it be performed. Thus an act or duty of ours, which has nothing at all of merit in it, or answerable value to the benefit it relates to, may be in a proper sense a condition of the said benefit. For what is a condition in the true notion of it, but the suspension of a grant until something future be done? Or as others to the same purpose, the adding of words to a grant for the future of a suspending quality, according to which the disposer will have the benefit he disposes to be regulated. This properly is a condition, though there be nothing of equivalent value or merit in the thing required. And such your brethren in their Narrative, page 14, do acknowledge faith to be, when they assert none can be actually reconciled, justified, or adopted, till they are really implanted into Jesus Christ by faith, and so by virtue of this their union with him, have these fundamental benefits actually conveyed to them, which contains the proper notion of the condition we contend for.

And such a condition of salvation we assert faith to be in the New Covenant grant; that is to say, the grant of salvation by God in the gospel covenant is suspended from all men, till they believe, and is due by promise (not merit) to them as soon as they do truly believe. The notes or signs of a condition given by civilians or moralists are such as these: if, if not, unless, but if, except only, and the like. When these are added in the promise of a blessing, or benefit for the future, they make that promise conditional; and your grammar (according to which you must speak, if you speak properly and strictly) will tell you, that Si, sin, modo, dum, dummodo are all conditional particles; and it is evident, that these conditional particles are frequently inserted in the grants of the blessings and privileges of the New Testament. As for example, Mark 9:23: [illegible], If you can believe. Acts 8:37: [illegible], If you believe with your whole heart, you may, etc. Romans 10:9: [illegible], That if you shall confess with your mouth, and believe with your heart, etc., you shall be saved. Matthew 18:3: [illegible], Except you be converted, and become as little children, you shall not enter into the kingdom of heaven. Mark 5:36: [illegible], Only believe. Mark 11:26: [illegible], But if you forgive not, etc. — with multitudes more, which are all conditional particles inserted in the grants of benefits.

(2.) Having shown what the nature of a condition is, I shall, I hope, make it plain to you, that faith is such a condition in the gospel grant of our salvation; for we find the benefit suspended till this act of faith be performed (John 3:36): He that believes on the Son has everlasting life; and he that believes not the Son, shall not see life, but the wrath of God abides on him. And most plainly, Romans 10:9, having shown before what the condition of legal righteousness was, he tells us there what the gospel condition of salvation is: The righteousness which is of faith speaks on this wise, that if you shall confess with your mouth the Lord Jesus, and shall believe in your heart, that God raised him from the dead, you shall be saved. I ask you, Sir, whether it be possible to put words into a frame more lively expressive of a condition than these are? Do but compare Mark 16:16: He that believes, and is baptized shall be saved, but he that believes not shall be damned. Do but compare, I say, that Scripture phrase with the words of Jacob's sons, which all allow to be conditional (Genesis 43:4-5): If you will send our brother with us, we will go down; but if you will not send him, we will not go down — and judge whether the one be not as conditional as the other. More particularly,