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

But the thing intended in our Question is de specie specialissima, Whether it be but one special act which Paul opposeth to works in Justification. Here are three more Propositions that I shall handle in order, though the last only be necessary to me.

Proposition 2. The Faith which Paul opposeth to works in Justification, is not only an Act of the Intellect, nor only of the Will.

I shall say but little of this, because I have among Protestants but few Adversaries. The Papists indeed seat it in the Intellect only: and so doth Camero (calling it a Persuasion) and some few Protestants: some few others (as Amesius sometimes) place it only in the Will, and take Assent to be but a presupposed Act: and they call it Affiance▪ or (as Amesius) also Election, Acceptance, or Consent, or embracing, or Recumbency, or such like. Pemble taking Truth and Goodness to be all one, and the Understanding and Will for all one, takes also Assent and Affiance for all one; but I shall go on the supposition that his singular opinion is commonly disallowed; however the Scotists, and many others deny the real Distinction of Faculties. The common Vote of Protestant Divines is, that Faith is in both Faculties, the Intellect and Will, and hath for its object the Entity of Christs person, and the Verity of the Gospel, and the goodness of Christ and his benefits offered, which Faith accepteth. Davenants Words are plain and true, Determ. Qu. 38. pag. 174. In actu fidei justificantis tota anima se convertit ad causam justificantem: And qu. 37. pag. 166. Fides illa quam Scriptura agnoscit habet ⟨p. 406⟩in se complicatum actum Voluntatis & Intellectus — Neque nobis absurdum, sed valde consentaneum videtur actum illum quo tota anima purificatur & justificatur ad totam animam pertinere; ita ut in nudo intellectu habeat initium; in voluntate complementum.