covenant of grace to be conditional. (4.) If we take an estimate of the worth and value of a condition enjoined, the advantages that he, who enjoins it, expects to receive from it, or the reference that the performance thereof has to the procuring the blessing promised, in which case the person, who has fulfilled it, may be said to merit, or have whereof to glory in himself, as to what concerns the part he has performed therein: this must not be applied to any transaction between God and man, and therefore is wholly to be excluded from those ideas, which are contained in the word _condition_, when applied to the covenant of grace, as will be allowed by most, who do not give into the Popish doctrine of the merit of good works. Concerning the worth and value of faith, and all other graces, I would not be thought, in the least, to depreciate or divest them of that excellency, which they have, above all other effects of God’s power and blessings of providence; whereas certainly we ought to bless God for them, or glory in him, as the Author of them: but that which we would fence against in this matter, is nothing more than what our Saviour does, when he says, _When ye shall have done all those things which are commanded you, say, We are unprofitable servants_, Luke xvii. 10. And I would not have any one suppose, that whatever condition is performed by us, has such a value put on it, as that eternal life is hereupon due to us, in a way of debt, which would make way for boasting. It is true, the conditions which Christ performed in that branch of the covenant, which more immediately respected himself, which some call the covenant of redemption, were properly meritorious, and the blessings he purchased thereby were given him in a way of debt, and not as an undeserved favour: but, if we suppose that there is the same reference of faith, or any other grace acted by us, to that salvation, which we expect, we turn the covenant of grace into a covenant of works, and resolve that into ourselves which is due to God alone. But since many excellent divines have asserted faith to be a condition of the covenant of grace, who do not understand the word _condition_, either as containing in it any thing dubious or uncertain on the one hand, or meritorious on the other; and probably they choose to express themselves so, in compliance with custom, and to explain away the common ideas of the word _condition_, as applied to human covenants, rather than altogether to lay it aside; and, it may be, they do this, lest they should be thought to deny the necessary connexion between faith and salvation: I shall therefore, for the same reason, conclude this head with the following propositions, whereby our not using the word _condition_, may be vindicated, from any just exception; or, our using of it may not appear to be inconsistent with the divine perfections, or the grace of this covenant. Therefore,