A medium betwixt two extremes wherein it is proved that the whole first Adam…

Answ. Yet he would feign insinuate that this Doctrine of his is in effect the same with that of the old received Doctrine of our Divines^*: who teach, saith he, That the sola fides solum, yet not fides sola, i.e. solitaria justificat; tho Faith alone, yet not that Faith which is alone does justify. What's the Purport of this? Why because the Faith of God's Elect, by which alone we apprehend or receive the Object, Jesus Christ, by whom we are justified, is attended with good Fruits, as Sanctification and Holiness, by which it is known from a false and dead Faith; therefore Faith, good Works, and Holiness is (the matter, or) that which doth justify us before God: or because Faith in respect of its own excellent Nature doth purify and sanctify us; therefore God hath instituted and ordained Faith and inherent Holiness to justify us; and because inherent Holiness and Sanctification tends to make us meet for Heaven, therefore it is our only Title for Heaven. Is it not said that God imputes Righteousness without Works, and justifies him that works not? How then do Works concur with, or are included, or joined with that Righteousness that is our Justification before God?

1. *But certainly all may see it is in effect the same with the Papists.

Take a Passage of Reverend Perkins, ¹viz. It is objected that true Faith is never alone; I answer, saith he, thus Faith is never alone in the Person justified, nor in Godly Conversation, but is joined with all other Virtues, yet in the act and office of Justification it is alone; the Eye in the Body is not alone, being joined with all other Parts, Hand, Foot, &c. nevertheless the Eye in seeing is alone, for no part of the Body seeth but the Eye.— He shows that Faith alone is the Eye which sees the Object Jesus Christ, and apprehends him and his Righteousness, whose Righteousness only is the material cause of our Justification ⟨p. 40⟩