But where you say, that [Trust is the Genus where the Object is an incomplex term] I answer; if you take faith as it is justifying (or the condition of our Justification) and not in the strictest sense, so it hath more Acts then one about the incomplex term. And Affiance is the Genus of one only. To accept (an offered Saviour,) is an Act precedent in order of Nature before any other act of the Will; that is, the elicit Acts are before the Imperate: and Trust is not the Genus of this. Besides, Trust is no one act, but many, and that of both faculties, and a Negation of several acts besides. A certain Argument that it is no one single Act that justifieth, even in their Judgement that say Affiance is the justifying Act; when the Scripture speaks of faith as Affiance, it includes Acceptance or consent, which go before Affiance in order of nature; Yea some of our most Learned, Accurate Divines, when they say Affiance is the justifying faith, do either by Affiance mean only that elicit act of the Will, which I call Acceptance, Consent or Election, or else (rather) they mean several acts, whereof this is one. So Amesius Medul. l. 1. cap. 3. §. 13. Fides ist a qua credimus non tantum Deum, aut Deo, sed in Deum, est vera ac propia fiducia: non qua hac voca notatur certa & absoluta persuasio de bono futuro, sed quâ significat Electionem & Apprehensionem sufficientis ac idonei medi•, ac in qou persausio & expectatio talis fundatur. Quo sensu dicuntur homines fiduciam habere in sapientia, potentia, Amicis ac opibus suis, Psal. 78.22. If therefore you understand by Affiance many Acts, of which velle Christum oblatum, (called Acceptation, quia volumus objectum ut oblatum; and Election, quia volumus medium h•s, rejectis aliis; or Consent, quia volumnus ex alterius Promotione qui prius volui•,) is the first and chief, (of those ⟨p. 355⟩of the Will) as Amesius doth, then I am of your mind. If you say that Velle vel Acceptare is not credere vel fidem babere in the common notation of the word: I answer 1. It includes Veil as its principal Act in the common use of the word, when its object is an Incompelx term: but indeed it includeth more also. 2. Words of Knowledge in Scripture do imply Affection we say: but Will much more. 3. I answer in the words of Amesius, Medul. l. 1. c. 3. §. 2, 3 Credere vulgo significat actum intellectus Assensum testimonio praebentis:
But where you say, that [Trust is the Genus where the Object is an incomplex term] I answer; if you take faith as it is justifying (or the condition of our Justification) and not in the strictest sense, so it hath more Acts then one about the incomplex term. And Affiance is the Genus of one only. To accept (an offered Saviour,) is an Act precedent in order of Nature before any other act of the Will; that is, the elicite Acts are before the Imperate: and Trust is not the Genus of this. Besides, Trust is no one act, but many, and that of both faculties, and a Negation of several acts besides. A certain Argument that it is no one single Act that justifieth, even in their Judgement that say Affiance is the justifying Act; when the Scripture speaks of faith as Affiance, it includes Acceptance or consent, which go before Affiance in order of nature; Yea some of our most Learned, Accurate Divines, when they say Affiance is the justifying faith, do either by Affiance mean only that elicite act of the Will, which I call Acceptance, Consent or Election, or else (rather) they mean several acts, whereof this is one. So Amesius Medul. l. 1. cap. 3. §. 13. Fides ist a qua credimus non tantum Deum, aut Deo, sed in Deum, est vera ac propia fiducia: non qua hac voca notatur certa & absoluta persuasio de bono futuro, sed quâ significat Electionem & Apprehensionem sufficientis ac idonei medi•, ac in qou persausio & expectatio talis fundatur. Quo sensu dicuntur homines fiduciam habere in sapientia, potentia, Amicis ac opibus suis, Psal. 78.22. If therefore you understand by Affiance many Acts, of which velle Christum oblatum, (called Acceptation, quia volumus objectum ut oblatum; and Election, quia volumus medium h•s, rejectis aliis; or Consent, quia volumnus ex alterius Promotione qui prius volui•,) is the first and chief, (of those ⟨p. 355⟩of the Will) as Amesius doth, then I am of your mind. If you say that Velle vel Acceptare is not credere vel fidem babere in the common notation of the word: I answer 1. It includes Velle as its principal Act in the common use of the word, when its object is an Incompelx term: but indeed it includeth more also. 2. Words of Knowledge in Scripture do imply Affection we say: but Will much more. 3. I answer in the words of Amesius, Medul. l. 1. c. 3. §. 2, 3 Credere vulgo significat actum intellectus Assensum testimonio praebentis:
