Systematic Theology, by Louis Berkhof - New Leaven

Arminian position. Neither is it conditional in the sense that man is expected to perform
in his own strength what the covenant requires of him. In placing him before the
demands of the covenant, we must always remind him of the fact that he can obtain the
necessary strength for the performance of his duty only from God. In a sense it may be
said that God Himself fulfills the condition in the elect. That which may be regarded as
a condition in the covenant, is for those who are chosen unto everlasting life also a
promise, and therefore a gift of God. Finally, the covenant is not conditional in the sense
that the reception of every separate blessing of the covenant is dependent on a
condition. We may say that faith is the conditio sine qua non of justification, but the
reception of faith itself in regeneration is not dependent on any condition, but only on
the operation of the grace of God in Christ.
On the other hand the covenant may be called conditional. There is a sense in which the
covenant is conditional. If we consider the basis of the covenant, it is clearly conditional
on the suretyship of Jesus Christ. In order to introduce the covenant of grace, Christ had
to, and actually did, meet the conditions originally laid down in the covenant of works,
by His active and passive obedience. Again, it may be said that the covenant is
conditional as far as the first conscious entrance into the covenant as a real communion
of life is concerned. This entrance is contingent on faith, a faith, however, which is itself
a gift of God. When we speak of faith as a condition here, we naturally refer to faith as a
spiritual activity of the mind. It is only through faith that we can obtain a conscious
enjoyment of the blessings of the covenant. Our experimental knowledge of the covenant
life is entirely dependent on the exercise of faith. He who does not live a life of faith is,
as far as his consciousness is concerned, practically outside of the covenant. If in our
purview we include not only the beginning, but also the gradual unfolding and
completion of the covenant life, we may regard sanctification as a condition in addition
to faith. Both are conditions, however, within the covenant.
Reformed Churches have often objected to the use of the word “condition” in
connection with the covenant of grace. This was largely due to a reaction against
Arminianism, which employed the word “condition” in an un-Scriptural sense, and
therefore to a failure to discriminate properly. 54 Bearing in mind what was said in the
preceding, it would seem to be perfectly proper to speak of a condition in connection
with the covenant of grace, for (1) the Bible clearly indicates that the entrance upon the
covenant life is conditioned on faith, John 3:16,36; Acts 8:37 (not found in some MSS.);
Rom. 10:9; (2) Scripture often threatens covenant children, but these threatenings apply
54 Cf. Dick, Theol. Lect. XLVIII.
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