An end of doctrinal controversies which have lately troubled the churches

§. 33. Those that will needs call no act by the name of Faith, but Assent, and confine it to the Intellect, do yet seem to differ with us but de nomine, about a Word, and not the Matter: For they confess, ⟨p. 235⟩if there concur not a Consent of the Will, it is not saving, but as some call it •ides informis; and so that Assent and Consent make up our necessary Condition, or means of our Union with Christ, or Interest in the Covenant-Rights or Gifts. And then seeing we are agreed so far of the matter, it's not worth much striving, whether one only, or both Acts shall be called Faith.

§. 34. When the first Reformers had to do with men that commended uncertainty of our Sincerity and Salvation, and kept People under a Spirit of Bondage, and tempted them (contrary to the Nature of Faith) to love this World better than the next, and to be afraid of dying, by being doubtful whether they should be saved; in the heat of opposition, some of them called Faith, Assurance, or certain or full Persuasion of our own personal Election, Pardon, and Salvation. But those that came after them, and those that conversed practically with Men of troubled Consciences, and observed the state of the greatest part of good Christians, followed not this Example, but spake more cautiously and soundly, and described Faith as I before have told you. For they found that not one of a multitude of godly Christians could say they were certain of their Election, Sincerity, or Salvation: And some that were forwardest to say so, were none of the best, and had not what they said they had.

§. 34. When the first Reformers had to do with men that commended uncertainty of our Sincerity and Salvation, and kept People under a Spirit of Bondage, and tempted them (contrary to the Nature of Faith) to love this World better than the next, and to be afraid of dying, by being doubtful whether they should be saved; in the heat of opposition, some of them called Faith, Assurance, or certain or full Persuasion of our own personal Election, Pardon, and Salvation. But those that came after them, and those that conversed practically with Men of troubled Consciences, and observed the state of the greatest part of good Christians, followed not this Example, but spake more cautelously and soundly, and described Faith as I before have told you. For they found that not one of a multitude of godly Christians could say they were certain of their Election, Sincerity, or Salvation: And some that were forwardest to say so, were none of the best, and had not what they said they had.