Of justification four disputations clearing and amicably defending the truth against the unnecessary oppositions…

To your ninth Objection I answer; when I say that [Receiving Christ as Lord is one part of Justifying Faith,] I speak not of the Act morally, as if it had two parts where it is entire: It is but one moral Act to Accept of whole Christ (if you speak ⟨p. 354⟩simply of Accepting, as distinct from preceding Assent and subsequent Affiance.) But I call it (part) in reference to the Object, whence you say ariseth the Difference: Though Christs Office of Mediator be but one; yet from the works of that office we look on his Governing, and Pardoning or Justifying as distinct parts: and thence I call this act of faith (a part.) For that you say of obedience following faith and as an effect and sign, I easily yield it.

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,