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

when they meet with the word used for Sen•e and Justification by decisive Judgment; they Exclude all the included and supposed Acts, that is, making Men just Efficiently, constitutive Matter and Form, or Subject and Relation; the Gospel Donation and Condonation, and all such previous Acts: And when they have done, not knowing what they affirm or deny; they only cry up, the name of Christs Righteousness Imputed, ⟨p. 17⟩not knowing what Imputation is, nor what sort of Cause Christs Righteousness is, whether Efficient, or Material, or Formal by Constitution, and and think its true Meritorious Causality is too little. And in their description, excluded sentential decisive Justification, which they had denominated it to be, making it to be only the Donation of Christs perfect Righteousness as in its Essence, to be ours; and so joining the efficient and constitutive Causes, yet leaving out the Instrumental Efficient, which is the Gospel Donation, or Covenant-Gift, and calling Faith the instrumental Cause, which is no Efficient Cause, but a Moral Reception of the Free-Gift, and a Moral Qualification as a Receptive Condition, for our Title to the possession: And whereas God never Judged a man▪ Righteous, till he had made him Righteous; they say, That to Justify, is not to make Righteous, but to judge Righteous, and yet describe judging by making: Yea, and exclude the sentential Justification at the day of Judgment, thinking that it is all perfectly at our first Justification Sentenced. As if God the Father, Christ as King, or Prophet, the Holy Ghost, the Covenant of Grace, Faith, had no hand in our Justification, but Christs Righteousness imputed only. LII. They talk much against being Justified by the [Greek or Hebrew] Credere, the Act of Faith; and when they have done, ignorantly, are the maintainers of it against those that deny it. For when we say that Faith doth not Justify us, as that Phrase signifieth Efficiency, but that we are only said to be Justified by it, as signifying a Receptive Condition, or Qualification; they say, that it Justifieth us as an Instrument which is an Efficient Cause: And it is the very Act or [Greek or Hebrew] Credere (or nothing) which they call that Instrument: And thus they ⟨p. 18⟩make a War against themselves, while they ignorantly accuse they know not what. LIII. They blindly take Paul by Works to mean all humane Acts; when as, 1.