The Scripture Gospel defended, and Christ, grace, and free justification vindicated against the libertines…

Either the deniers of conditions deny all or but some. If all then they deny that Christ performed any conditions. If but some, they deny either the name only, or the thing also. If the name only. 1. Is it worth their Zeal and Contention? 2. Are they not singular; and singularity in the use of words tendeth to causeless quarrels. 3. Why do they not commend to us some better name for the same thing? Grammar and common use hath taught us this. Dr. Twice hath found another, oft and oft ⟨p. 13⟩saying that [Faith is a dispositive cause of Justification.] I dislike not his notion, save that, 1. It is too general there being more dispositive causes besides Conditions. 2. That it is not Political enough as the Subject requireth (or Civil.) 3. That it is in two words when one is better; and 4. That the very terms [Cause] is liable to mistake. For faith is no efficient cause of Justification, principal nor instrumental: We must not ascribe so much to it. Nor is it a final cause, nor the formal cause. But it is as the Dr. speaketh Dispositio Subjecti recipientis: Not a natural, but Moral disposition; Yet made such by Gods institution, because the very nature of the act containeth a fitness to its receptive Office; even as it is the believing acceptance of such a free and wonderful gift to such special ends and uses.

Either the deniers of conditions deny all or but some. If all then they deny that Christ performed any conditions. If but some, they deny either the name only, or the thing also. If the name only. 1. Is it worth their Zeal and Contention? 2. Are they not singular; and singularity in the use of words tendeth to causless quarrels. 3. Why do they not commend to us some better name for the same thing? Grammar and common use hath taught us this. Dr. Twisse hath found another, oft and oft ⟨p. 13⟩saying that [Faith is a dispositive cause of Justification.] I dislike not his notion, save that, 1. It is too general there being more dispositive causes besides Conditions. 2. That it is not Political enough as the Subject requireth (or Civil.) 3. That it is in two words when one is better; and 4. That the very terms [Cause] is liable to mistake. For faith is no efficient cause of Justification, principal nor instrumental: We must not ascribe so much to it. Nor is it a final cause, nor the formal cause. But it is as the Dr. speaketh Dispositio Subjecti recipientis: Not a natural, but Moral disposition; Yet made such by Gods institution, because the very nature of the act containeth a fitness to its receptive Office; even as it is the believing acceptance of such a free and wonderful gift to such special ends and uses.