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

Because you know it is the phrase of Christ and his Spirit, that we are justified By our words and works; and it is safe speaking in Scripture phrase. 3. Because you say after that my Assertions are destructive of what Divines deliver: but the word By, if we are agreed in the sense, cannot be destructive; and except the phrase only By, &c. be the difference, where is it? When you say Repentance, &c. are conditions, and I say they are no more: and I have nothing from you of any disagreement about the sense of the word condition. Lest you should doubt of my meaning in that, I understand it as in our usual speech it is taken, and as Lawyers and Divines generally do, viz. Est Lex addita negotio, quae donec praestetur, eventum suspendit. Vel est modus, vel causa quae suspendit id quod agitur, quoad ex post facto confirmetur, ut Cujacius. And whereas Conditions are usually distinguished into potestativas, causales & mixtas, seu communes, I mean conditions potestativas. Where you add that you say only faith is the condition justifying. &c. but I make a justifying Repentance, &c. And whereas heretofore we had only justifying faith, now, &c.] I answer, 1. If by justifying Repentance, &c. you mean that which is (as you say Faith is) an instrument or efficient Cause, I never dreamed of any such: If as a Condition; you confess it your self. 2. If you speak against the sense, we are agreed in that for ought I know: If against the phrase, then justifying Faith or Repentance is no Scripture phrase: but to be justified By faith, and By works, and By words, are all Scripture phrases. You say, you firmly hold that Repentance and other Exercises of Grace are antecedent qualifications, and media ordinat•, in the use whereof only Pardon can be had: but what is this to me? &c. I answer. 1. Add conditions as you do in your Book, and you say as much as I. 2. If by the other exercises of Grace you mean the particulars in your book enumerated, or the like; and if by Pardon, you mean even the first pardon (as the word Only shows you do) then you go quite beyond me, and give far more to those exercises ⟨p. 184⟩of grace then I dare do.

Because you know it is the phrase of Christ and his Spirit, that we are justified By our words and works; and it is safe speaking in Scripture phrase. 3. Because you say after that my Assertions are destructive of what Divines deliver: but the word By, if we are agreed in the sence, cannot be destructive; and except the phrase only By, &c. be the difference, where is it? When you say Repentance, &c. are conditions, and I say they are no more: and I have nothing from you of any disagreement about the sence of the word condition. Lest you should doubt of my meaning in that, I understand it as in our usual speech it is taken, and as Lawyers and Divines generally do, viz. Est Lex addita negotio, quae donec praestetur, eventum suspendit. Vel est modus, vel causa quae suspendit id quod agitur, quoad ex post facto confirmetur, ut Cujacius. And whereas Conditions are usually distinguisht into potestativas, causales & mixtas, seu communes, I mean conditiones potestativas. Where you add that you say only faith is the condition justifying. &c. but I make a justifying Repentance, &c. And whereas heretofore we had only justifying faith, now, &c.] I answer, 1. If by justifying Repentance, &c. you mean that which is (as you say Faith is) an instrument or efficient Cause, I never dreamed of any such: If as a Condition; you confess it your self. 2. If you speak against the sence, we are agreed in that for ought I know: If against the phrase, then justifying Faith or Repentance is no Scripture phrase: but to be justified By faith, and By works, and By words, are all Scripture phrases. You say, you firmly hold that Repentance and other Exercises of Grace are antecedent qualifications, and media ordinat, in the use whereof only Pardon can be had: but what is this to me? &c. I answer. 1. Add conditions as you do in your Book, and you say as much as I. 2. If by the other exercises of Grace you mean the particulars in your book enumerated, or the like; and if by Pardon, you mean even the first pardon (as the word Only shews you do) then you go quite beyond me, and give far more to those exercises