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

Also I must desire you to remember here, that the proof lieth on your part, and not on mine: Affirmanti incumbit probatio. It is acknowledged by almost all, that fides qua Justificat, Justifying faith is a Receiving of Christ as Lord, and not only as Saviour or Justifier: And you and I are agreed on it, that Faith justifieth not as an Instrument, but as a Condition: so that they who will go further here, and maintain that yet Faith justifieth only As it Receiveth Christ as Justifier, or as Saviour, and not as King, must prove what they say. If I prove 1. that Faith justifieth as the Condition, on performance whereof the Gift is conferred. 2. And that this Faith which is the Condition, is the Accepting of Christ as Christ, or the Anointed King and Saviour: (both which are yielded me;) I must needs think that I have proved that the Receiving Christ as King, doth as truly Justify, as the Receiving him as Priest or Justifier: (Yet I had rather not say that either Justifies, ⟨p. 359⟩(because 1. it is no Scripture phrase, 2. and seemeth to import an Efficiency▪) but rather, that [we are justified by it,] which imports here but a conditionality, and is the Scripture phrase.) Till you have proved your exclusion of faith in one respect from the Justifying Office, and your confinement of it to the other, my proof stands good: I give you the entire condition: and ubi Lex non distinguit, non est distinguendum; multó minus dividendum. And though those that assert the proper Instrumentality of faith in Justifying, or else the mere natural conditionality, may have something to say for their Division; (though with foul absurdities) Yet what you can say, (who have escaped those conceits) I cannot imagine. Me thinks, if faith Justify, as the condition of the Grant or Covenant, and this condition be the Receiving of Christ as Lord and Saviour, it should be impossible to exclude the receiving Christ as King, from Justifying, till you first exclude it from the said conditionality. A Quatenus ad omne valet consequentia. To Justify therefore As the condition (on which the Promise gives Christ, and with him Justification,) must needs infer that we are justified by all whatsoever hath such a conditionality.

Also I must desire you to remember here, that the proof lyeth on your part, and not on mine: Affirmanti incumbit probatio. It is acknowledged by almost all, that fides qua Justificat, Justifying faith is a Receiving of Christ as Lord, and not only as Saviour or Justifier: And you and I are agreed on it, that Faith justifieth not as an Instrument, but as a Condition: so that they who will go further here, and maintain that yet Faith justifieth only As it Receiveth Christ as Justifier, or as Saviour, and not as King, must prove what they say. If I prove 1. that Faith justifieth as the Condition, on performance whereof the Gift is conferred. 2. And that this Faith which is the Condition, is the Accepting of Christ as Christ, or the Anointed King and Saviour: (both which are yielded me;) I must needs think that I have proved that the Receiving Christ as King, doth as truly Justifie, as the Receiving him as Priest or Justifier: (Yet I had rather not say that either Justifies,