Reply 1. I have seldom met with a complaint of confusion, more unseasonably, where the guilt of it in the plaintiff is so visible as to mar all the work so much. 2. I cannot give my judgment of the intolerableness and great danger of your mistake here manifested, without unmannerliness. I will therefore say but this; It is in a very weighty point, near the foundation, wherein to err, cannot be safe. In my Aphorisms I gave my reasons (pag. 265) for the contrary. It is a truth so far beyond all doubt, that our own Covenanting is a principal part of the condition of the Covenant of Grace, as that it is, in other terms, a great part of the substance of the Gospel. 1. The conditions are imposed ⟨p. 82⟩by God, and to be performed by us; the same act therefore is called our conditions as the performers, and Gods conditions as the Imposer and Promiser, giving his blessings only on these imposed conditions. Most properly they are called the conditions or Gods Covenant or Promise, rather then of ours: for our own Promise is the first part of them, and our performance of that Promise but a secondary part. For 2. Gods Covenant is a free gift of Christ and Life to the world on condition of their Acceptance: this our Divines against the Papists on the Doctrine of merit, have fully proved. Only this Acceptance must have these necessary modifications, which may constitute it suitable to the quality of the object, and state of the receiver. It must be a Loving, Thankful Acceptance: and it being the Acceptance of a Sovereign, and Sanctifier, it contains a Resolution to obey him. Our Acceptance, or Consent, is our Covenanting, and our faith. So that our Covenanting with Christ, and our faith is the same thing: that is, our accepting an offered Saviour on his terms: Or a Consent that he be ours and we his on his terms. And who knows not that this Faith, or Covenanting, or Consent, is the condition by us to be performed, that we may have right to Christ and Life offered? 3. Indeed there is herewith joined a promise for future duty: but mark 1. what; 2. and to what end; 1. It is principally but a promise of the same consent to be continued, which we already give: and secondarily, a promise of sincere obedience. 2. It is not that these future promised acts shall be the condition of our first Justification, or right to Christ;
Reply 1. I have seldom met with a complaint of confusion, more unseasonably, where the guilt of it in the plaintiffe is so visible as to marr all the work so much. 2. I cannot give my judgment of the intolerableness and great danger of your mistake here manifested, without unmannerliness. I will therefore say but this; It is in a very weightie point, neer the foundation, wherein to erre, cannot be safe. In my Aphorisms I gave my reasons (pag. 265) for the contrarie. It is a truth so far beyond all doubt, that our own Covenanting is a principal part of the condition of the Covenant of Grace, as that it is, in other terms, a great part of the substance of the Gospel. 1. The conditions are imposed ⟨p. 82⟩by God, and to be performed by us; the same act therefore is called our conditions as the performers, and Gods conditions as the Imposer and Promiser, giving his blessings onely on these imposed conditions. Most properly they are called the conditions or Gods Covenant or Promise, rather then of ours: for our own Promise is the first part of them, and our performance of that Promise but a secondary part. For 2. Gods Covenant is a free gift of Christ and Life to the world on condition of their Acceptance: this our Divines against the Papists on the Doctrine of merit, have fully proved. Onely this Acceptance must have these necessary modifications, which may constitute it sutable to the quality of the object, and state of the receiver. It must be a Loving, Thankfull Acceptance: and it being the Acceptance of a Soveraign, and Sanctifier, it contains a Resolution to obey him. Our Acceptance, or Consent, is our Covenanting, and our faith. So that our Covenanting with Christ, and our faith is the same thing: that is, our accepting an offered Saviour on his terms: Or a Consent that he be ours and we his on his terms. And who knows not that this Faith, or Covenanting, or Consent, is the condition by us to be performed, that we may have right to Christ and Life offered? 3. Indeed there is herewith joyned a promise for future duty: but mark 1. what; 2. and to what end; 1. It is principally but a promise of the same consent to be continued, which we already give: and secondarily, a promise of sincere obedience. 2. It is not that these future promised acts shall be the condition of our first Justification, or right to Christ;
