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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A85510	A modest vindication of the doctrine of conditions in the Covenant of Grace, and the defenders thereof, from the aspersions of arminianism & popery, which Mr. W. E. cast on them. By the late faithful and godly minister Mr. John Graile, minister of the gospel at Tidworth in the county of Wilts. Published with a preface concerning the nature of the Covenant of Grace, wherein is a discovery of the judgment of Dr. Twisse in the point of justification, clearing him from antinomianism therein. By Constant Jessop, minister of the Gospel at Wimborn minister in the county of Dorset. Whereunto is added, a sermon, preached at the funeral of the said Mr. John Grail. By Humphrey Chambers, D.D. and pastor of the church at Pewsie.	Graile, John.; Chambers, Humphrey, 1598 or 9-1662.; Jessop, Constantine, 1601 or 2-1658. Pauls sad farewel to his Ephesians.	1654 (1654)	Wing G1477; Thomason E817_1; Thomason E817_2; ESTC R207370	97,971	125

for application say they is the end of impetration and impetration the foundation of application So that the Arminian doctrine of conditions to be performed by mans owne power which make the issue of Christs death to be uncertaine and pendulous on mans free will is wholly razed thereby but our doctrine of conditions purchased for us by the death of Christ and to be wrought in us by the Spirit of Christ are no way shaken The purchases of Christs death may be surely applied to them for whom they are purchased though they be applyed conditionally Nor is that other maxime of any more strength positâ causâ totali sequitur effectus the totall cause being put the effect followeth for if you speak of mans actual salvation or the application of salvation unto man you cannot say that Christs death is the total cause of it The whole and sole meritorious cause it is But I hope Gods grace is the impulsive cause Christs spirit the efficient cause and faith the instrumental cause And bonum est ex integris causis Good doth arise from all causes entire Now though an instrument be the meanest of causes yet is it necessary in the way of an instrument nor can the effect be in act before it be used Your third head contained such Scriptures as speake of Christ and salvation as of a gift a free gift In pursuance of which you delivered Christ is given freely given of God And if by grace then not of works And what can be laid on the creature that is not a worke If but a Rose not free To be freely and by condition is an absolute and flat contradiction For answer the Covenant with Adam in a passage before you aver to be conditional And in a passage following you seeme to intimate that it is free by saying that he could not have merited had he kept the condition It seems then that to be free and yet to be conditional as flat a contradiction as it is you your selfe have admitted in the Covenant with Adam Did you seriously consider what you spake when you said if but to pay a rose the tenure is not free Certainly my Country men in Glocester-shire account that a very free tenure nor think I them therein mistaken And if some Gentlemen should bestow on you an hundred pound a year on condition you should be more liberal to the poor to the expence not of a rose or two or a penny or two but it may be ten or twenty pound a yeare which unlesse you constantly exhibite you were to lose the principal If for all this condition you should not say that this were a free gift I should account you fowly unthankful If my memory faile not our ancient godly Divines use those similitudes of a Rose or pepper corne to set out the condition not of faith but of good works which they maintaine to be required under the Gospel as a consequent condition By which expression of theirs they do as you say destroy the freenesse of grace But your bare saying so doth not prove it The truth is the Arminians and Papists were more beholding to you for some passages in your Sermons then our ancient godly Protestant Divines But come wee to your Argument which if not taken out of Doctor Crispe is yet certainly the same with his vol. 1. p. 64. p. 179. By gift and on condition is a flat contradiction But take heed that you and the Doctor make not the Scriptures to speake absolute and flat contradiction which say wee are saved by grace through faith Eph. 2. 8. And therefore it is of faith that it might be by grace Rom. 4. 16. And being justified freely by his grace through faith in his blood Rom. 3. 23 24. And in the very place cited by you and the Doctor Rom 11. 6. If by grace then it is no more of works otherwise grace is no more grace But if it be by works it is no more of grace otherwise works are no more works where it followes what then Israel hath not obtained what he seeketh for And if you ask wherefore the Apostle will tell you Rom. 9 32. Because they sought it not by faith but as it were by the works of the law So likewise Where is boasting then it is excluded By what Law of works Nay but by the law of faith Rom 3. 27. And to him that worketh not but believeth Rom. 4. 5. The Scriptures joyn faith and free grace yea they tell us that freenesse of grace is upheld by that requisite or condition of faith But you call it a flat contradiction The Scriptures oppose faith and works But you say What can be laid upon the creature that is not a work You would beare men in hand that we teach contradictions But I am sure these passages of yours contradict the Scripture Again did not Christ lay repentance and faith upon the creature when he said repent and believe the Gospel Matth 4. 17. Mark 1. 15. yea doth he not lay it on them upon paine of damnation when he doubles it Luke 13. 35. except ye repent ye shall perish Did not the Apostles lay something on the creature when they thus answered their troubled converts who in anguish of spirit came with these queries to them men and brethren what shal we doe Acts ● 37. And Sirs what shall I do to be saved ch 16. 20. I say when they thus answered them repent and believe on the Lord Jesus Christ and be converted Did they not require something of them and lay something on them And did Christ or his Apostles think you preach any thing contradictory to free grace or free gift I hope whatever contradictions you pinne on our Sermons you will take heed what you fasten on the sayings of Christ and his Apostles whose doctrine we must take leave to believe and follow how contradictory soever it be deemed in the world Do not say here that Christ did not require them nor his Disciples presse them as conditions or as a worke which is the Doctors evasion for you your selfe know that we disclaime faith as a worke as much as you Wee maintaine not any worthinesse excellency or merit in faith I desire you to shew me if you can in any of ours that faith doth justifie as a work done by us or for any worthinesse or excellency that is in it I am sure that I can shew you the contrary and you may also see it if you be pleased to peruse Mr. Gatakers rejoynder to Saltmarsh p. 51. 53. This is that we maintaine that faith is so required of God that if we have it we shall have salvation and if we have it not we cannot have salvation and that not only in knowledge but in the being of it not only the evidence declaration and manifestation of that which is the Doctors opinion p. 168. and I feare is also yours but not the receipt benefit or being of it and that because it

THE COVENANT OF GRACE Not ABSOLUTE but CONDITIONAL Modestly asserted WHether the Covenant of grace be conditional or absolute is saith Mr. Burges a very troublesome question So indeede it proves in places where it is vented It troubles the faith of some the lives of others and the peace of very many New England hath felt the troubles it occasioned And many places in old England are now suffering I could therefore from my heart have wished that either none at all had broached it in these parts or if it must have beene published some other rather then you my dearest Friend and Reverend Brother might have beene the Author of that meerly out of the great respect and entire affection I beare unto you But seeing you have not only set it on foote but when a modest defence was made of the contrary Doctrine without any either bitter invective against your tenent or so much as reply unto your Arguments you in divers Sermons renewed the quarrel replied unto the Arguments of the contrary side not sparing to asperse them in too open a manner I thought it my duty I owe to truth oppugned by notwithstanding my love unto you to let you know both wherein your Reply appears unsatisfactory unto me and wherein offensive Of the latter in the first place which is as followes First in the whole series of your discourse you seemed to me to rank those of our Divines who hold the covenant of grace to have conditions in the same file with Arminians as if both had maintained the same conditionate redemption or salvability wherein whether you dealt fairly I refer it to your conscience to consider Now though I do not doubt but that you know full well already how farre we differ from them yet shall I set downe the difference in some particulars and then endeavour to satisfie your Arguments so farre as they seeme to reflect upon our Tenents The Salvability or potentiall and conditionate redemption maintained by the Arminians may I conceive be reduced to these four particulars 1. That Christ in dying intended not the salvation of any particular persons 2. That the end of his death was not to bring some actually to salvation but only that God thereby might have power his justice being satisfied to give remission of sins to sinful man on what conditions he pleased So that Christ might have had his end though never a man had been actually saved 3. That this is the will of God that none should enjoy remission of sins but on condition of faith 4. That Christ hath purchased faith and regeneration for none but remission and reconciliation for all which they shall actually partake of who do believe Nor is there neede of infusing any spiritual vitall principle into the hearts of men to enable them to believe they may doe it of themselves The third excepted which of these positions is maintained by any of those our Divines that hold conditions to be in the new Covenant Nay they all maintaine that Christ in dying intended the actual salvation of particular persons viz. of all those whom God from all eternity had chosen That for all those Christ hath obtained the actuall application of salvation to them as well as the purchase of it for them which actual enjoyment of salvation being according to Gods appointment to be obtained in a way of faith or upon condition of faith by or through faith as the Scripture speaks They further averre that the Lord Jesus Christ by his death hath also obtaind at God the Fathers hands that the blessed Spirit should in time work this faith in the hearts of his chosen that so through faith they might come actually to partake of all the benefits which he hath purchased for them So then Arminians maintain conditions to be performed by us of our own power Such ours disclaim maintaining that it is God that worketh in us both to wil and to do Arminians maintain conditions so as if the efficacie of Christs death were pendulous thereon This also ours disavow maintaining that Christ hath purchased both salvation to be given upon condition and ability also to be given to perform that condition Arminians maintaine conditions preceding Gods very electing us to salvation But ours maintaine conditions antecedent of actual salvation indeed but consequent in regard of Election The difference between our Divines and the Arminians about conditions being thus great as hath beene shewed I think it would have been fair dealing in you to have severed them not have crowded them together into one and the same refutation as if they had mantained one and the same thing Do you not think the friends of Pemble Preston Ames Perkins Ball c. would take it ill to have them refuted under the title of Arminians and for maintaining Arminian Salvability a notion more abhorring to their spirits then to your owne and which some of them have expresly written against yet do they all hold conditions in the Covenant And you refute all such who hold so under that head and title I challenge you to shew me any one of ours that in pleading for conditions in the Covenant doth in the least degree assert that conditionate Redemption or Arminian Salvability Before you come to our Arguments you tell us that though you are against conditions yet you hold that God hath his order and method in conferring of his benefits And that in regard of this order one benefit may depend upon an other c. And that none are saved but such as do repent and believe I was heartily glad to heare so much from you for this is the maine I contend for That God gives faith and then salvation And that salvation depends on faith and therfore in order of nature followes faith And here I would argue ex concessis Those benefits which according to that method and order of conferring that the Lord hath set down to himselfe must goe before other and on which others do depend Those I say are required in us before the other which do depend on them and follow them can be obtained by us But faith and repentance are benefits which according to this method of God are given before Salvation and on which salvation doth depend And therefore faith and repentance are actually required in us before we can actually partake of Remission Reconciliation Justification and other benefits and branches of Salvation purchased by Christ It this were granted that they are required and that to the obtaining of Salvation which must needs be granted the benefit of Salvation not only following them but also depending on them as you confesse let them be required as conditions or as something else in Gods method and order I would not strive about termes But I feate that you had here your reserve and that you understand this priority of one benefit before an other and this dependance of one benefit upon an other either in reference to the manifestation of

inquiring Dost thou renounce the Divel c. he replyed I do renounce Which Answer when Infants could not make of themselves they had Parents and Sponsors who made it for them Thus was there a formal stipulation required of growne persons at their first admission into Covenant and the administration of the seal of the Covenant to him Farther As before baptism growne persons did thus professe and promise so by being baptized did they seal For this Seal of Baptism as it is Gods seal to us assuring us of remission and other benefits promised in the Covenant so is it also the Christians Seal unto God whereby he seals the promise of Repentance Faith and new Obedience Hence are they said to be baptized into Christ into his Death into the Name of the Father Son and Holy Ghost To be baptized into any ones name is to be consecrated to his Worship so that he is named from him as from his Lord and that he dedicate himself wholly to his service saith Piscator And learned Zanchie having at large expressed the same in several particulars doth briefely sum up all Baptism is a note and mark whereby we do protest that we will observe the Conditions of that Covenant which in Christ is established between God and us Baptism is saith Bishop Davenant A Covenant made with God of loading a more holy life therefore we must take care that what was once Sacramentally done in Baptism may be performed truly throughout our whole life As Souldiers saith Martyr swear in the name of the General and are so bound to him that it is not lawful for them afterwards to be conversant in the enemies tents if they do the offence is capital So by Baptism we are obliged unto Christ and we swear that we will not afterwards at any time revolt to the Divel So also Paraeus It is known from the Catechisme That we are baptized in the name of the Trinity because we are bound in the name of God to faith in to Worship and obedience of God and we do also promise again these things unto God We are baptized into the death of Christ in a double respect first in respect of God in as much as he doth by the Seal of Baptism give and seal to us the benefits of the death of Christ Secondly in respect of our selves by promising again faith to believe these so great benefits of Christ and the mortifying of sin by the power of the death of Christ that it reign not over us any more With these forementioned doth also Mr. Byfield concur who tels us that Baptism is a Bond that tyeth us to the desires and endeavours after the beginning and finishing of our death to sin and Spiritual life according to these Authors sense of the places forenamed Baptisme sealeth our promise of Repentance Faith and new Obedience to God as well as his promise of remission unto us It is our pledge our Covenantmony and military oath whereby we do tye and bind our selves to the service of the Most High which I cannot possibly conceive how it should be such if there were no restipulation or repromission in the Covenant as you maintain Thus much at present concerning Restipulation in the Covenant passe we on to some other Arguments and because I remember you told me that I had in my Sermons a number of Citations out of the Old Testament you shall hear some more of the Arguments I used then for some of them I have set down already To what hath been said add then Gods mercies are to be obtained in Gods way that way and manner which God hath from all eternity pitched on therein to bring men to the enjoyment of these mercies But God hath from all eternity purposed to give Remission Justification Adoption c. as through Christ for he hath predestinated us to the Adoption of children through Jesus Christ Ephes 1. 5 7. so through faith in Christ and in a way of repentance Rom. 3. 25 28. chap. 8. 28. Acts 13. 38 39 48. chap. 5 31. chap. 11. 18. Therefore till men actually repent and believe they cannot actually partake of remission Adoption Justification and those other benefits and purchases of Christs passion Againe those mercies which the Prophets and Apostles propose and promise unto men not absolutely but on termes of Repentance and Faith they are not absolutely but upon performance of the proposed termes to be expected but the faithful messengers of God both in the Old and New Testament do both proffer and promise remission in this manner Look into the Sermons of the Prophets and we shal find in their fullest and highest descriptions of free grace and offers of mercy they still require repentance of men So Isai 1. Though your sins be as scarlet they shall be as white as snow But when when they should seriously set upon the practice of Repentance for so in the words foregoing Wash ye cease to doe evil c. Come now and let us reason No parley at all before this to be expected So cha 55. a place much insisted on by Dr. Crisp for to prove the absolute freenesse now in hand There are many things required as thirsting coming hearing seeking calling forsaking of sin and turning unto God So the other Prophets Jer. 3. 12 13 14. Ezek. 18. 31 32. chap. 33. 11. chap. 36. 26 27. Zach. 1. 3. Now whereas you told me That these were proofs out of the Old Testament I hope you neither deny proofs thence to be authentical nor yet the Prophets then to have been Preachers of free grace The Covenant I hope was for substance the same then that it is now not a conditional one then and an absolute one now The Fathers of the Old Testament saith Luther before Christ appeared in the flesh had him in the Spirit believed in him and were saved by him as we are according to the saying Jesus Christ is one yesterday to day and shal be the same for ever Luther in Galat. c. 4. v. 2. Come to the New Testament and we shall find that salvation was held out in the same manner then Christ and his fore-runners were Preachers of Repentance yea the Commission for preaching of the Gospel which is still on record doth shew how it was then and is still to be published not without but on terms of Repentance Luke 24. 47. That Repentance and remission oft sin should be preached to all Nations The rule of which their commission the Apostles observed as they themselves tell us Testifying both to Jewes and Gentiles repentance towards God and faith towards our Lord Jesus Christ Acts 20. 21. Nay it would be no difficult task to pick out most conditional Particles out of their and our Saviours Sermons c. scil Mark 9. 23. Acts 8. 37. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Matth. 6. 14. Rom. 10 9 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 si modo Coloss 1. 23. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Matth.

one spark of the Law of God therefore he justifieth God in his Word and confesseth that he is guilty of death and eternal damnation The first part then of Christianity is the preaching of repentance and the knowledg of our selves And some few lines after The Law doth nothing else but utter sin terrifie and humble and by this meanes prepareth us to Justification and driveth us to Christ And about two leaves after Being thus terrified by the Law the man utterly despaireth of his own strength he looks about and sigheth for the help of a Mediator and Saviour Here then cometh in good time the healthful Word of the Gospel and saith Son thy sins are forgiven thee believe in Jesus Christ crucified for thy sins These sayings of Luther Sir do fully assure me that Luther held a necessity of Legal sorrow and humiliation in persons to be justified and that to prepare them for Justification which is directly against the second Position of your former Sermons concerning the absolutenesse of the Gospel wherein you pleaded what you could against the necessity of such legal sorrow and humiliation But passe we over these and consult we Luther about that necessary mean of faith Let the Question be whether in the Gospel faith be not required to the actual enjoyment of Justification and Remission and to the obtaining of a right thereto and interest therein Or whether we may have a right to and interest in or actual enjoyment of these benefits without faith or before faith We wil not go beyond his Commentary on the Epistle to the Galatians for the discovering of his mind herein and begin we where we left Chap. 2. ver 16. Here is to be noted that these three Faith Christ and Acceptation or Imputation must be joyned together Faith taketh hold on Christ and hath him present as a Ring doth a precious stone and whosoever shall be found having this confidence in Christ apprehended in the heart him will God account for Righteous This is the mean and this is the merit whereby we attain the remission of sins and Righteousnesse So on vers 20. of the same Chapter a place cited already he teacheth that it is through faith we are united to Christ and come to call the benefits we have by him ours Cap. 3. 13. about the middle For as much then as Christ reigns by his grace in the hearts of the Faithful there is no sin no death nor curse But where Christ is not knowne there all these things do still remain Therefore all they that believe not do lack this inestimable benefit and glorious Victory And on ver 14. We are all accursed before God before we know Christ and there is no other way to avoid the Curse but to believe A little after This gift of the Spirit we receive not by any other Merits then by faith alone Ver. 26. Faith in Christ maketh us the children of God And Verse 28. comparing our believing to the looking on the brasen Serpent saith thus This is true faith concerning Christ and in Christ whereby we are made members of his body flesh of his flesh and bone of his bone In him therefore we live move and have our being Christ and our faith must be throughly joyned together Vers 29. If ye be Christs then are you Abrahams Seed that is to say If ye believe and be baptized into Christ If ye believe I say c. then are ye the children of Abraham not by nature but by Adoption Yea in the place first cited with which we shall conclude this testimony cha 2. 16. Because thou believest in me saith the Lord and thy faith layeth hold on Christ whom I have freely given unto thee that he might be thy Mediator and High Priest therefore be thou justified and righteous Wherefore God doth accept or account us as righteous only for our faith in Christ Because we do apprehend Christ by Faith all our sins now are no sins But where Christ and faith bee not there is no remission or covering of sins but meer Imputation of sinne and Condemnation I hope Sir in those places Luther speaks plainly enough to the purpose in hand and doth sufficiently declare his belief in this particular to be that faith is required to our justification and that to the obtaining of it that it doth marry us to Christ and so state us in a right unto his benefits that till we have this faith we are accursed caitiffes under death wrath and condemnation and that before God or in his sight Nay Sir he doth say that it is because of our faith and for our faith and that faith is the merit by which we have it which though I doubt not but may passe with a favourable construction yet are higher titles of Honour then any of our Divines do give unto her in pleading for Conditions in the Covenant Your next Author was Peter Martyr his Commentary on the Epistle to the Romans I have where I meet with that common place De Justificatione in it the passage you cite viz. We deny that the Testament of God concerning the remission of sins in Christ hath a condition annnexed to it But first I conceive that Martyr here denies only a condition of Works or a Legal condition Such legal conditions Pighius did plead for And that these are the conditions which Martyr doth deny his owne words in the very same page do clearly expresse For having in the line next after the passage you quote out of him alledged that of the Apostle at large Gal. 5. 15 16 17. hee presently from this Testimony drawes this inference as an Explication of his former negation of conditions in the Testaments Haec verba clarissimè docent These words do most clearly teach that the Testament which God made with Abraham was pure and absolute et sine ulla legali conditione and without any legal condition But that he should deny the condition of faith or that faith was required to Justification that common place shewes not but rather the contrary for about some leaves after speaking of that Rom. 4. It shall be imputed to us as it was to Abraham if we believe he thus saith Is it not here clearly enough said That we must believe that that Jesus Christ whom God raised againe died and rose again that we might be justified and that all our sins might be forgiven us And a little after Every one that seeth the Son and believeth on him hath eternal life Thus therefore we infer But I believe on the Son of God therefore I now have and shall have that which he hath promised Vnlesse faith be wanting wher by we may apprehend the things offered we are justified by the Promises Martyr in that common place reasons wholly against Justification by works And the condition there spoken of unlesse we will do apparent injury to the Author we must understand the condition of works or of the Law which

a gold chain with a rich Jewel of the Crown in it and withal should bind himself to give her both the chain and a will to wear it Again He is both without doors knocking and within doors opening yet he never cometh in but upon condition we open which condition is also his own work He offers Righteousness so the sinner believe and he works belief that the sinner may have Righteousnesse pag. 109. Thus you see others as well as Dr. Preston assert the absolutenesse of the Covenant in that part who yet still maintain the other part viz. the promise of life and salvation to be conditional which as hath been already shewed Dr. Preston doth maintain 8. As for Mr. Walker he denies not all kinds of conditions in the place cited but only Conditions Legal and conditions for which meritorious ones but conditions which are as a means by which the free gift is received and as a qualification whereby one is made capable and fit to receive and enjoy the free gift such he granteth and calleth them Conditions in the place cited by you saying There is no condition of the Covenant propounded but only the way and means to receive the blessing or the quality and condition by which men are made capable and fit to enjoy the blessing which is as much as I plead for under that Title As for Mr. Strong though both what I have heard from him my self and also what I have heard from others who have seen his Sermon induce me to believe that he is not against our conditions yet having not his Sermon I must be altogether silent at this time concerning him By this Sir you may see that I have looked into the most of the Authors which you cited and amongst them all I must professe unto you that I find not one that speaketh fully for you but more against then for your Tenent and for that sort of conditions whose cause I plead I must intreat you therefore to shake hands with them and leave them to stand on my side To them I shall add some few more 1 Mr. Perkins shall be the first who puts down conditions in the very description of the Covenant saying The Covenant of Grace is that whereby God freely promising Christ and his benefits exacteth again of man that he would receive Christ by faith and repent of his sins In the Covenant of Grace two things saith he elsewhere must be considered the substance thereof and the condition The Substance of the Covenant is that Righteousnesse and life everlasting is given to Gods Church and people by Christ The Condition is that we for our parts are by faith to receive the foresaid benefits and this condition is by grace as well as the substance 2. Mr. Reynolds shall be the next in his Treatise of the Life of Christ p. 399. he calls Faith the conveyance and p. 403. We expect Justification by faith in Christ Faith unites us to Christ and makes his death merit life kingdom sonship victory benefits to become ours You may see p. 451 452 453. That to marriage between Christ and his Church whereby the Church hath a right and propriety created to the Body Name Goods Table Possession and Purchases of Christ is essentially required consent which consent must be mutual for though Christ declare his good will when he knocketh at our doors yet if we keep at distance stop our ears at his invitations there is then no Covenant made It is but a wooing and no marriage c. Pag. 465 466 467. That the office of Faith is to unite to Christ and give possession of him till which union by Faith be made we remain poor and miserable notwithstanding the fulness that is in Christ Pag. 478 479. and to name no more pag. 512. setting down the difference between the two Covenants he saith They differ in the Conditions for in the old Covenant legal obedience but in the new Faith only is required and the certain consequent thereof Repentance 3. Mr. Ball shall be the third who saith The Covenant of Grace doth not exclude all conditions but such as will not stand with grace and pag. 18. The stipulation required is that we take God to be our God that is that wee repent of our sins believe the Promises of mercy and embrace them with the whole heart and yeild love fear reverence worship and obedience to him according to the prescript rule of his Word and p. 20. If then we speak of Conditions by conditions we understand whatsoever is required on our part as precedent concomitant or subsequent to Justification Repentance Faith and Obedience are all conditions But if by conditions we understand what is required on our part as the cause of that God promised though only instrumental Faith or belief in the Promises of free mercy is the only condition 4. Let learned Pemble be the fourth who speaking of the difference between the Law and the Gospel saith The diversity is this The Law offers life unto man upon condition of perfect obedience cursing the transgressors thereof in the least kind with eternal death The Gospel offers life unto man upon another condition viz. Repentance and Faith in Christ promising remission of sin to such as repent and believe That this is the main essential difference between the Covenant of Works and the Covenant of Grace we shall endeavor to make good against the Romish Apostacy And about a leaf after Hence we conclude firmly that the difference between the Law and the Gospel assigned by our Divines is most certain and agreeable to the Scriptures viz. That the Law gives life unto the Just upon condition of perfect obedience in all things The Gospel gives life unto sinners upon condition they repent and believe in Christ Jesus Where you may take notice that he layes it down not as his own private opinion but as the general Tenent of all the Orthodox Divines in his time and that in opposition to our Popish Adversaries It was then no Popery to hold conditions in the Covenant and as he of the Divines of his time so may I of the Divines of this present age See their consent and harmony herein Larg cat p. 9. 5. Doctor Downam shall be the fifth That which is the only condition of the Covenant of Grace by that alone we are justified But Faith is the only condition of the Covenant of Grace which is therefore called Lex fidei And l. 7. c. 2. Sect. 6. Our Writers distinguishing the two Covenants of God that is the Law and the Gospel whereof the one is the Covenant of Works the other is the Covenant of Grace do teach that the Law of Works is that which to Justification requireth Works as the condition thereof The Law of Faith that which to Justification requireth faith as the condition thereof The former saith Do this and thou shalt live the latter Believe in Christ and thou shalt be saved