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

even such things as are neither Works nor Acts at all, but mere nothings. Not to resist, oppose, refuse, despise Grace: not to believe the Devil and his agents, that call Christ a deceiver, and that deny God and the life to come: I do not say, that such mere negatives are all the condition of pardon and justification; but these are included in the positive condition; and yet to take any of these for any part of the condition, is supposed to be, to look for Justification by Works, because all such conditions are taken for Works, save one simple Act of Faith. LXIII. This is because they know not what a mere Condition is, when they have laid Salvation on the denial of it; when as it is no cause at all (as such) of the effects, but as imposed, it is a bar put to the effect till the Condition be performed; as the Lawyers say, Lex addita negotio quae do••• praestetur eve•tum suspendat; and as performed, it is the removing of that impediment. Opening the Windows, or not shutting them is no cause of the Light; nor opening our Eye-lids any cause of our seeing; but a removing of that which hindereth the light: It is a necessary disposition of the Receiver, but no efficient cause of the effect; and so is Faith to our Justification or Pardon. And therefore note, That whereas many Reforming Protestants write for the instrumental Interest of Faith in our Justification, I number not them with the forementioned subverters of the Gospel; for ⟨p. 23⟩by Instrumentality they mean no Efficiency, but Receptivity; unhappily using the name of an Instrument improperly and without due expl••ation; and as Dr. Twice tolerably calleth it, Causam dispositivam subjecti recipientis; so Dr. Kendall likeneth it to boys playing at ball or cat, that make their hats the instruments to catch the ball or cat in: This giveth them no efficiency, so that they only miscarry by choosing an equivocal Name, and placing too much of the Controversy on that Name, when there be proper words enough at hand; and also in that they distinguish not duly between Physical and Moral Reception, when they should tell us that Faith is not the Physical, but the Moral Reception of Christ, to Receive in sensu Physico, is nothing else but to be the Passive terminus, of an Agents efficiency, and is signified by Passive Verbs.

even such things as are neither Works nor Acts at all, but meer nothings. Not to resist, oppose, refuse, dispise Grace: not to believe the Devil and his agents, that call Christ a deceiver, and that deny God and the life to come: I do not say, that such meer negatives are all the condition of pardon and justification; but these are included in the positive condition; and yet to take any of these for any part of the condition, is supposed to be, to look for Justification by Works, because all such conditions are taken for Works, save one simple Act of Faith. LXIII. This is because they know not what a meer Condition is, when they have laid Salvation on the denial of it; when as it is no cause at all (as such) of the effects, but as imposed, it is a bar put to the effect till the Condition be performed; as the Lawyers say, Lex addita negotio quae do praestetur evetum suspendat; and as performed, it is the removing of that impedment. Opening the Windows, or not shutting them is no cause of the Light; nor opening our Eye-lids any cause of our seeing; but a removing of that which hindereth the light: It is a necessary disposition of the Receiver, but no efficient cause of the effect; and so is Faith to our Justification or Pardon. And therefore note, That whereas many Reforming Protestants write for the instrumentall Interest of Faith in our Justification, I number not them with the forementioned subverters of the Gospel; for