A55306:286
Precious faith considered in its nature, working, and growth
Precious faith considered in its nature, working, and growth by Edward Polhill ...
London: printed for Thomas Cockerill, 1675
Modern spelling is a reading aid: the words are the author’s, only the spelling is modernized. Original shows the page as printed, with the transcription marks.
First, Faith is not strictly and properly the instrument of Justification: were it so, a man might justify and forgive himself. For, as Dr. Ames well observes, as Sacraments are properly Gods instruments,1 so Faith is properly mans. Deus nos baptizat & pascit, non nosmetipsi; nos credimus in Christum, non Deus: God baptizes and feeds us, not we our selves; ⟨p. 218⟩we believe in Christ, not God. If then Faith, which is properly mans instrument, be properly the instrument of Justification, a Believer doth no less than justify himself, which is harsh doctrine to me. Again, When we are said to be justified by Faith, I suppose the Scripture doth not intend the transient act, but the permanent habit; and if so, I cannot conceive how that can be properly, strictly an Instrument. Instrumenti causalitas est in usu & application; when it is not in use and act, it ceases to be an instrument. The habit of faith is an habit still, even when its act ceases; but when its act ceases, what hath it of instrumentality.
First, Faith is not strictly and properly the instrument of Justification: were it so, a man might justifie and forgive himself. For, as Dr. Ames well observes, as Sacraments are properly Gods instruments,1 so Faith is properly mans. Deus nos baptizat & pascit, non nosmetipsi; nos credimus in Christum, non Deus: God baptizes and feeds us, not we our selves; ⟨p. 218⟩we believe in Christ, not God. If then Faith, which is properly mans instrument, be properly the instrument of Justification, a Believer doth no less than justifie himself, which is harsh doctrine to me. Again, When we are said to be justified by Faith, I suppose the Scripture doth not intend the transient act, but the permanent habit; and if so, I cannot conceive how that can be properly, strictly an Instrument. Instrumenti causalitas est in usu & applicatione; when it is not in use and act, it ceases to be an instrument. The habit of faith is an habit still, even when its act ceases; but when its act ceases, what hath it of instrumentality.
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