The Doctrine of Justification by Faith

For Instance; It is commonly said that Faith and New Obedience are the Condition of the New Covenant. But yet because of the ambiguous signification and various use of that term (Condition) we cannot certainly understand what is intended in the Assertion. If no more be intended, but that God in and by the New Covenant doth indispensably require these things of us, that is, the Restipulation of a good Conscience towards God by the Resurrection of Christ from the dead, in order unto his own Glory, and our full enjoyment of all the Benefits of it, it is unquestionably true. But if it be intended, that they are such a Condition of the Covenant, as to be by us performed antecedently unto the participation of any Grace, Mercy, or Privilege of it, so as that they ⟨p. 157⟩should be the consideration and procuring causes of them, that they should be all of them as some speak, the Reward of our Faith and Obedience, it is most false, and not only contrary to express Testimonies of Scripture, but destructive of the nature of the Covenant it self. If it be intended that these things, though promised in the Covenant and wrought in us by the Grace of God, are yet Duties required of us in order unto the participation and enjoyment of the full End of the Covenant in Glory, it is the Truth which is asserted. But if it be said that Faith and New Obedience, that is the Works of Righteousness which we do, are so the Condition of the Covenant, as that whatever the one is ordained of God as a means of, and in order to such or such an End, as Justification, that the other is likewise ordained unto the same End, with the same kind of Efficacy, or with the same respect unto the effect, it is expressly contrary to the whole scope and express Design of the Apostle on that Subject. But it will be said that a Condition in the sense intended, when Faith is said to be the Condition of our Justification, is no more but that it is causa sine qua non; which is easy enough to be apprehended. But yet neither are we so delivered out of uncertainties, into a plain understanding of what is intended. For these causae sine quibus non, may be taken largely or more strictly and precisely. So are they commonly distinguished by the Masters in these Arts.

For Instance; It is commonly said that Faith and New Obedience are the Condition of the New Covenant. But yet because of the ambiguous signification and various use of that term (Condition) we cannot certainly understand what is intended in the Assertion. If no more be intended, but that God in and by the New Covenant doth indispensibly require these things of us, that is, the Restipulation of a good Conscience towards God by the Resurrection of Christ from the dead, in order unto his own Glory, and our full enjoyment of all the Benefits of it, it is unquestionably true. But if it be intended, that they are such a Condition of the Covenant, as to be by us performed antecedently unto the participation of any Grace, Mercy, or Priviledge of it, so as that they