The real Christian, or, A treatise of effectual calling wherein the work of God…

Fifthly, By believing the Soul is married to Christ: Married union is made up by Faith: this marriage is often mentioned in the Gospel, Rom. 7 4. Revel. 19.7. Ephes. 5.32. 2 Cor. 11.2. But can Marriages be made without the wills of both parties consenting? Is not that question first put, Wilt thou have this man for thy wedded Husband? Doth she not answer, I will, or else no Marriage? This is as true in the spiritual Marriage. There can be no union without the will receives him.

Sixthly, God offers Christ, a Person with Redemption: Do we receive a thing offered with our understandings or wills? With the will sure.

As to that Objection, One Grace cannot be seated in two distinct faculties; I intend not to trouble my self about it, since it must first be proved, that these faculties are so really distinct, which Scaliger^*, Durandus, with many others, deny: Hence blessed Pemble, being of the same opinion, against the distinction of these faculties (as was Mr. Jackson) saith, We do not appropriate Faith either to the understanding or the will, nor yet refer it to both as unto two distinct faculties; but we place it immediately in the whole intellectual nature, whether of mans Soul, or of Angels. If these faculties be found and proved by Philosophy to be ⟨p. 175⟩distinct, whence is the impossibility of one grace being in two faculties proved? Not from Scripture I am sure, for that gives faith to the whole Soul. And why must it be thought absurd in Philosophy to say, the same thing may in divers respects be referred to divers subjects, as these subjects are not altogether separated, but conjoined among themselves? What saith Bonaventure, quoted by Vasquez, of consent? Bonavent. existimat consensum esse, concordiam quandam actus intellectus judicantis, & voluntatis praeoptantis, & adutramque facultatem intellectus & voluntatis pertinere. If consent may belong to two faculties, why may not faith as well?