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

2. Either you mean that Adams works would have been Causal quatenus a Condition performed, or else quatenus meritorious ex natura materia, or some other cause: The first I still deny, and is it that you should prove, and not go on with naked affirmations: The second I will not yield you, as to the notion of meritorious, though it be nothing to our question. The same I say of your later instance of Gospel Conditions. Prove them morally efficient, qua tales, if you can.

2. Either you mean that Adams works would have been Causall quatenus a Condition performed, or else quatenus meritorious ex natura materia, or some other cause: The first I still deny, and is it that you should prove, and not go on with naked affirmations: The second I will not yield you, as to the notion of meritorious, though it be nothing to our question. The same I say of your later instance of Gospel Conditions. Prove them morally efficient, qua tales, if you can.

Treat. ib. And so, though in words they deny, yet in deed they do exalt works to some kind of causality.

Answ. I am persuaded you speak not this out of malice: but is it not as unkind and unjust, as if I should persuade men, that you make God the Author of sin indeed, though you deny it in words? 1. What be the Deeds that you know my mind by to be contrary to my words? Speak out, and tell the world, and spare me not. But if it be words that you set against words. 1. Why should you not believe my Negations, as well as my ⟨p. 128⟩(supposed) affirmations. Am I credible only when I speak amiss, and not at all when I speak right? A charitable judgement 2. And which should you take to be indeed my sense? A naked term [Condition] expounded by you that never saw my heart? and therefore know not how I understand it, further then I tell you; Or rather my express explication of that term in a sense contrary to your supposition. ear all you that are impartial, and judge: I say [A Condition is no Cause] and [Faith and Repentance are Conditions]. My Reverend Brother tells you now, that in word I deny them to be efficient Causes, but in deed I make them such, viz. I make them to be what I deny them to be. Judge between us, as you see cause. Suppose I say that [Scripture is Sacred] and withal I add that by Sacred, I mean that which is related to God, as proceeding from him, and separated to him: and I plead Etymology, and the Authority of Authors, and Custom for my speech. If my Reverend Brother now will contradict me only as to the fitness of the word, and say that sacer signifieth only execrabilis, I will not be offended with him, though I will not believe him: but should so good and wise a man proclaim in print, that sacer signifieth only execrabilis, and therefore that though in word I call Scripture Sacred, yet in deed I make it execrable, I should say this were unkind dealing. What! plainly to say that a Verbal controversy is a Real one; and that contrary to my frequent published professions! What is this but to say Whatever he saith, I know his heart to be contrary. Should a man deal so with your self now, he hath somewhat to say for it: For you first profess Repentance and Restitution to be a Condition (as I do) and when you have done, profess Conditions to have a Moral Efficiency (which I deny): But what's this to me, that am not of your mind?