Certain disputations of right to sacraments, and the true nature of visible Christianity defending…

2. Hereupon we proceed to a further difference, which is, that the Papists say, that Faith may be separated from Love; that Faith without Love doth not Justify; but only that Faith which is informed by Love. How far this supposed great disagreement is merely Verbal, or Real, I leave to the judicious Reader to judge, when he hath considered, that what we call Faith simply, they call Fides formata Charitate: That the Act of Faith which is in the Will, the Papists call by the name of Love, and not of Faith, yet both agree de re ipsa, that this is the thing which is necessary to Justification; and we confess as well as they, that mere Assent (of some sort) is separable from Love. But then the mischief is, that the Papists by false wording or naming these Graces, are carried to the misinterpreting of many Scriptures, if not to many erroneous Doctrines also. And when they read of Faith simply, they commonly take it for mere Assent. And so they are led into error in the present controversy. For when they find that he that Believeth must be Baptized; they conclude presently with Bellarmine, that sides, non charitas facit Christianum: he that assenteth is a Believer, & ⟨p. 76⟩therefore may be baptized. But our Divines have so frequently and so voluminously confuted this conceit, and proved against them that faith is in the Will as well as the understanding, and that [to Believe in] signifieth to Accept, or rest upon, or have Affiance in, and that Faith and Love are inseparable, (yea true and through Assent,) that I shall not needlessly stand to do again a work so oft and fully done. And themselves confess, that when Faith is mentioned as Justifying, it includeth the act of the Will, (which they call Charity:) And sure we have oft proved against them, that this is the faith that is meant in Gods Covenant, and in our Baptismal Profession and Covenant with him, and in the Creed.

2. Hereupon we proceed to a further difference, which is, that the Papists say, that Faith may be separated from Love; that Faith without Love doth not Justifie; but only that Faith which is informed by Love. How far this supposed great disagreement is meerly Verball, or Reall, I leave to the judicious Reader to judge, when he hath considered, that what we call Faith simply, they call Fides formata Charitate: That the Act of Faith which is in the Will, the Papists call by the name of Love, and not of Faith, yet both agree de re ipsa, that this is the thing which is necessary to Justification; and we confess as well as they, that meer Assent (of some sort) is separable from Love. But then the mischief is, that the Papists by false wording or naming these Graces, are carried to the misinterpreting of many Scriptures, if not to many erroneous Doctrines also. And when they read of Faith simply, they commonly take it for meer Assent. And so they are led into error in the present controversie. For when they find that he that Believeth must be Baptized; they conclude presently with Bellarmine, that sides, non charitas facit Christianum: he that assenteth is a Believer, &