All the proof requisite is of the consequence of the Major Proposition. And here we must first know what the justifying Act of Faith is, and then what the object must be, and then the consequence will manifest it self, Divines are not agreed what the justifying Act of Faith is, some think it must be but one Act, and therefore it must be placed but in one faculty: Of these some place it only in the understanding, as Camero and many others: Some only in the Will as Amesius and some few with him. Some and most place it in both faculties and so in divers Acts (and that rightly). And indeed it hath divers Acts in each faculty: For as it is more then one particular Truth or enunciation which is the object of Assent, and therefore must have divers Acts of Assent; so it is in more then one shape and profitable respect that the Goodness of the object is presented to the Will, and therefore it must there have several Acts, as consent, affiance, &c. Now let us first enquire after the Acts of the understanding; where I will meddle with none but what is ordinarily by Divines asserted to be justifying or prerequisite thereto. And 1. I will let that pass which Dr. Twiss makes the first Act, viz. To believe Gods word to be true: For if it be not known what that word is here is no material object of Faith; but the formal object ⟨p. 112⟩alone. 2. I will pass over the duty of repenting, which Dr. Twiss saith is next required (contrary to the usual Doctrine) though it is manifest that repentance it self as a means to remission, cannot be required but on supposition of satisfaction for Sin. The common answer to the Arminians [Quicquid tenemur credere verum est, &c.] Is, We are all bound to believe that Christ died for all that will believe in him. See what Twiss saith against this Answer in Piscator Vindic. de promiss. lib. 2. Part 2. Sect. 20. Page 475. (Vol. Parv.) 1. Men are not supposed first to be believers, and then Christ to dye for them; nor hath died at random without determining in quorum Loco, in whose stead, and left it to their Faith to determine afterwards. He hath not said, either, if thou believe I will die for thee? Or if thou believe, that Death which I have undergone shall be tui loco, in thy stead, or for thy Sins, Mans Sin being the loco causae meritoriae of Christs sufferings, it must be determined whose Sins he should suffer for before he suffer:
All the proof requisite is of the consequence of the Major Proposition. And here we must first know what the justifying Act of Faith is, and then what the object must be, and then the consequence will manifest it self, Divines are not agreed what the justifying Act of Faith is, some think it must be but one Act, and therefore it must be placed but in one faculty: Of these some place it only in the understanding, as Camero and many others: Some only in the Will as Amesius and some few with him. Some and most place it in both faculties and so in divers Acts (and that rightly). And inded it hath divers Acts in each faculty: For as it is more then one particular Truth or exunciation which is the object of Assent, and therefore must have divers Acts of Assent; so it is in more then one shape and profitable respect that the Goodness of the object is presented to the Will, and therefore it must there have several Acts, as consent, affiance, &c. Now let us first enquire after the Acts of the understanding; where I will meddle with none but what is ordinarily by Divines asserted to be justifying or prerequisite thereto. And 1. I will let that pass which Dr. Twiss makes the first Act, viz. To believe Gods word to be true: For if it be not known what that word is here is no material object of Faith; but the formal object ⟨p. 112⟩alone. 2. I will pass over the duty of repenting, which Dr. Twiss saith is next required (contrary to the usual Doctrine) though it is manifest that repentance it self as a means to remission, cannot be required but on supposition of satisfaction for Sin. The common answer to the Arminians [Quicquid tenemur credere verum est, &c.] Is, We are all bound to believe that Christ died for all that will believe in him. See what Twiss saith against this Answer in Piscator Vindic. de promiss. lib. 2. Part 2. Sect. 20. Page 475. (Vol. Parv.) 1. Men are not supposed first to be believers, and then Christ to dye for them; nor hath died at random without determining in quorum Loco, in whose stead, and left it to their Faith to determine afterwards. He hath not said, either, if thou believe I will die for thee? Or if thou believe, that Death which I have undergone shall be tui loco, in thy stead, or for thy Sins, Mans Sin being the loco causae meritoriae of Christs sufferings, it must be determined whose Sins he should suffer for before he suffer:
