To these in order. And 1. For Faith, as it is in the will and is the acceptance of an offered Christ, is the same thing with love, as love is in the rational appetite, as I have elsewhere fully proved; & Aquinas oft expresseth this love to be but veil bonum. 2. If love be distinct (as it is exercised on the same object, for else there's no question of it) Yet it is certain that it is concomitant, and doth not in one moment of time come after Faith: Much less so long as that a Man must first by reflection discern his Faith before he be obliged to love. 3. Faith is no true Faith that is not accompanied with love, and a false faith can be no true sign of Election, as is said before. The Acts of Justifying Faith in the Will are principally these two. 1. To accept of Christ as he is offered; Now he is offered as a Redeemer, i. e. 1. As one that for the time past hath paid the price of our Redemption. 2. And for the time to come will give us the benefits of it, on his own terms. Now Christ cannot be received as a Redeemer, without respect to both. He that receiveth him to pardon and save him any other way then by the price of his Blood already shed, doth not receive ⟨p. 160⟩him as he is offered, nor as the Redeemer; And if it be necessary that he must be received in respect to what he hath done for us, as well as what he will do, then it is as necessary that he be loving and thankfully received. For as bonum recipitur volendo, which is our love; and cannot possibly be received qud bonum but lovingly; so bonum preteritum is the object of this Amor Gratitudinis, (The benefit may remain, but the act of the benefactor is past) as bonum futurum is the object of Amor Concupiscentiae, & Bonum Presence, of Amor Complacentiae. So that no Man living can know that he hath received Christ as a Redeemer, if he do not know that he hath lovingly and thankfully received him. And no Man can know the good that Christ will do for the future, nor receive it, without knowing the good that he hath done in his Sacrifice for the time past, and thankfully acknowledging it. 2. After acceptance of an offered Christ, the next Act, is affiance (which most Divines make the Principal, and some the only justifying Act) And this presupposing the loving consent, acceptance, the Veil, before mentioned, I do not need to prove, that affiance is no certain Mark of Election, without love;
To these in order. And 1. For Faith, as it is in the will and is the acceptance of an offered Christ, is the same thing with love, as love is in the rational appetite, as I have elsewhere fully proved; & Aquinas oft expresseth this love to be but velle bonum. 2. If love be distinct (as it is exercised on the same object, for else there's no question of it) Yet it is certain that it is concomitant, and doth not in one moment of time come after Faith: Much less so long as that a Man must first by reflection discern his Faith before he be obliged to love. 3. Faith is no true Faith that is not accompanied with love, and a false faith can be no true sign of Election, as is said before. The Acts of Justifying Faith in the Will are principally these two. 1. To accept of Christ as he is offered; Now he is offered as a Redeemer, i. e. 1. As one that for the time past hath paid the price of our Redemption. 2. And for the time to come will give us the benefits of it, on his own terms. Now Christ cannot be received as a Redeemer, without respect to both. He that receiveth him to pardon and save him any other way then by the price of his Blood already shed, doth not receive ⟨p. 160⟩him as he is offered, nor as the Redeemer; And if it be necessary that he must be received in respect to what he hath done for us, as well as what he will do, then it is as necessary that he be loving and thankfully received. For as bonum recipitur volendo, which is our love; and cannot possibly be received qud bonum but lovingly; so bonum preteritum is the object of this Amor Gratitudinis, (The benefit may remain, but the act of the benefactor is past) as bonum futurum is the object of Amor Concupiscentiae, & Bonum Presens, of Amor Complacentiae. So that no Man living can know that he hath received Christ as a Redeemer, if he do not know that he hath lovingly and thankfully received him. And no Man can know the good that Christ will do for the future, nor receive it, without knowing the good that he hath done in his Sacrifice for the time past, and thankfully acknowledging it. 2. After acceptance of an offered Christ, the next Act, is affiance (which most Divines make the Principal, and some the only justifying Act) And this presupposing the loving consent, acceptance, the Velle, before mentioned, I do not need to prove, that affiance is no certain Mark of Election, without love;
