The Doctrine of Justification by Faith

3. The next thing to be enquired into is the proper Object ⟨p. 106⟩of Justifying Faith, or of true Faith, in its office, work, and duty, with respect unto our Justification. And herein we must first consider what we cannot so well close withal. For besides other Differences that seem to be about it, which indeed are but different Explanations of the same thing for the substance, there are two Opinions which are looked on as Extremes, the one in an Excess and the other in Defect. The first is that of the Roman Church, and those who comply with them therein. And this is, That the Object of Justifying Faith as such, is all Divine Verity, all Divine Revelation, whether written in the Scripture, or delivered by Tradition represented unto us by the Authority of the Church. In the latter part of this Description we are not at present concerned. That the whole Scripture and all the parts of it, and all the Truths of what sort soever they be that are contained in it, are equally the Object of Faith in the discharge of its Office in our Justification, is that which they maintain. Hence as to the nature of it they cannot allow it to consist in any thing but an Assent of the mind. For supposing the whole Scripture, and all contained in it, Laws, Precepts, Promises, Threatenings, Stories, Prophesies and the like, to be the Object of it, and these not as containing in them things Good or Evil unto us, but under this formal consideration as divinely revealed, they cannot assign or allow any other Act of the mind to be required hereunto but Assent only. And so confident are they herein, namely, That Faith is no more then an Assent unto divine Revelation, as that Bellarmin in opposition unto Calvin, who placed knowledge in the description of Justifying Faith, affirms that it is better defined by Ignorance than by Knowledge.

3. The next thing to be enquired into is the proper Object ⟨p. 106⟩of Justifying Faith, or of true Faith, in its office, work, and duty, with respect unto our Justification. And herein we must first consider what we cannot so well close withall. For besides other Differences that seem to be about it, which indeed are but different Explanations of the same thing for the substance, there are two Opinions which are looked on as Extreams, the one in an Excess and the other in Defect. The first is that of the Roman Church, and those who comply with them therein. And this is, That the Object of Justifying Faith as such, is all Divine Verity, all Divine Revelation, whether written in the Scripture, or delivered by Tradition represented unto us by the Authority of the Church. In the latter part of this Description we are not at present concerned. That the whole Scripture and all the parts of it, and all the Truths of what sort soever they be that are contained in it, are equally the Object of Faith in the discharge of its Office in our Justification, is that which they maintain. Hence as to the nature of it they cannot allow it to consist in any thing but an Assent of the mind. For supposing the whole Scripture, and all contained in it, Laws, Precepts, Promises, Threatnings, Stories, Prophesies and the like, to be the Object of it, and these not as containing in them things Good or Evil unto us, but under this formal consideration as divinely revealed, they cannot assign or allow any other Act of the mind to be required hereunto but Assent only. And so confident are they herein, namely, That Faith is no more then an Assent unto divine Revelation, as that Bellarmin in opposition unto Calvin, who placed knowledge in the description of Justifying Faith, affirms that it is better defined by Ignorance than by Knowledge.