Of justification four disputations clearing and amicably defending the truth against the unnecessary oppositions…

Yet do I very much distinguish between the Nature and Uses of the several Graces or Duties contained in the conditions; for though they are all conditions, yet they were not all for the same reason, or to the same use ordained to be conditions: but repentance in one sense as preparatory to faith: and Faith. 1. Because it honoureth Christ, and debaseth our selves. 2. Because it being in the full an Acceptation of the thing offered, is the most convenient means to make us Possessors without any contempt of the Gift; with other reasons that might be found: So I might assign the reasons (as they appear to us) why God hath assigned Love to Christ, and sincere Obedience, and forgiving others, their several parts and places in this conditionality; (but I have done it in my Aphorisms;) but then all these are drawn from the distinct nature and use of these duties Essentially in themselves considered, which is but their Aptitude for the place or conditionality which they are appointed to, and would of themselves have done nothing without such appointment. So that it is one question to ask, Why doth Faith or Works of Obedience to Christ Justify? (To which I answer; Because it was the pleasure of God to make them the conditions of the Covenant, and not because of their own nature directly:) and its another Question, Why did God choose Faith to the Precedency in this work? To which I answer. 1. Properly there is no cause of Gods actions without himself. 2. But speaking ⟨p. 243⟩of him after the manner of men, as we must do, it is because Faith is fitter then any other Grace for this Honour and Office, as being both a high honouring of God, by believing him (that's as for Assent) and in its own Essential nature, a hearty thankful Acceptance of his Son, both to be our Lord (which is both for the Honour of God and our own good) and our Saviour to deliver and glorify us: and so is the most rational way that man can imagine to make us partakers of the procured happiness, without either our own danger (if a heavier condition had been laid upon us) or the dishonour of the Mediator: either by diminishing the estimation of the favour (if we had done any more to the procuring it our selves) or by contempt of the Gift, (if we had not been required and conditioned with so much as thankfully and lovingly to accept it.) And then if the Question be, Why God hath assigned sincere.

Yet do I very much distinguish between the Nature and Uses of the several Graces or Duties contained in the conditions; for though they are all conditions, yet they were not all for the same reason, or to the same use ordained to be conditions: but repentance in one sence as preparatory to faith: and Faith. 1. Because it honoureth Christ, and debaseth our selves. 2. Because it being in the full an Acceptation of the thing offered, is the most convenient means to make us Possessors without any contempt of the Gift; with other reasons that might be found: So I might assign the reasons (as they appear to us) why God hath assigned Love to Christ, and sincere Obedience, and forgiving others, their several parts and places in this conditionality; (but I have done it in my Aphorisms;) but then all these are drawn from the distinct nature and use of these duties Essentially in themselves considered, which is but their Aptitude for the place or conditionality which they are appointed to, and would of themselves have done nothing without such appointment. So that it is one question to ask, Why doth Faith or Works of Obedience to Christ Justifie? (To which I answer; Because it was the pleasure of God to make them the conditions of the Covenant, and not because of their own nature directly:) and its another Question, Why did God choose Faith to the Precedency in this work? To which I answer. 1. Properly there is no cause of Gods actions without himself. 2. But speaking