know not they are not Scripture words nor my words For still I say All Good works are of Debt to God from man Argument 1. Ex natura rei There are many Moral Acts that make not the Reward from men to be of Debt and not of Grace Much less will such Works make the Reward from God to be of Debt and not of Grace The Consequence is grounded on these two or three Reasons 1. God is infinitely above us and therefore less capable of being obliged by our works then man 3. God is our absolute Proprietary and we are wholly his and therefore we can give him nothing but his own 3. God is our Supreme Rector and we are bound to a perfect fulfilling of his Law and we are sinners that have broak that Law and deserve eternal death therefore we are less capable of obliging him by our works as our Debtor then of obliging men and indeed uncapable 4. Gods Reward is Eternal Glory and mans is but some transitory thing therefore we are less capable of making God our Debtor for Justification and Salvation then man for a trifle This proves the Consequence Now the Antecedent I prove by Instances 1. If a man be ready to drown in the water and you offer to help him out if he will lay hold of your hand this act of his is Actus humanus vel moralis and yet makes not the deliverance to be of Debt and not of Grace 2. If a man be in prison for Debt and you ransom him and offer him deliverance on condition he will but consent to come forth on the account of your Ransom this moral Action makes not his Deliverance to be of Debt and not of Grace 3. If a man be condemned for Treason and upon Ransom made you procure and offer him a pardon on condition he will take it or if you say If you will give me thanks for it or take it thankfully or If also you confess your Treason or If also you crave pardon of the Prince or If also you confess me your benefactor or If also you will profess your purpose to take up rebellions arms no more or If also you will openly profess the Princes Soveraignty and renounce the Leaders of the Rebells whom you have followed Vpon any one or on all these conditions you shall have a free and full pardon without any cost or suffering of your own Do you think that any of these do make the pardon to be of Debt and not of Grace 4. If you give a man a Lordship on condition he take it as a free Gift from you and pay you yearly a grain of sand or do some act of homage as to say I thank you which hath in it no consideration of value but only of acknowledgment of dependance doth this make your Gift to be not of Grace 5. If you give a beggar a piece of gold on condition he will take it and put off his hat and say I thank you I will not believe that any of these Acts do make the Reward to be not of Grace But if you bid them Go and do me so many daies work for it importing somewhat profitable or valuable for yourself then the case is altered Argument 2. Those works which a man cannot be justified without make not the Reward to be of debt and not of Grace But there are some works that a man cannot be justified without Jam. 2.24 Matthew 12.37 what ever they be some they are Argument 3. Those works which a man cannot be saved without make not the Reward to be of Debt and not of Grace But there are some works that we cannot be saved without Therefore there are some works that make not the Reward of Debt and not of Grace The Major is proved by the express exclusion of works in this sense from salvation both as begun and as consummate 2 Tim. 1.9 who hath saved us and called us with an holy calling not according to our works but his own purpose and grace c. Ephes 2.8 9. For by Grace ye are saved through faith and not of your selves it is the gift of God not of works lest any man should boast Tit. 3.5 6 7. Not by works of Righteousness which we have done but according to his Mercy he saved us by the washing of Regeneration and the renewing of the Holy Ghost that being justified by his Grace we should be made Heirs according to the hope of eternal life Rom. 6.23 For the wages of sin is death but the Gift of God is eternal life through Jesus Christ our Lord Act. 4.12 Neither is there salvation in any other Mat. 25.34 Come ye blessed of my Father inherit the Kingdom prepared for you c. whence Expositors conclude against works The Minor may be proved by an hundred texts Mat. 25.35 For I was hungry c. Rev. 22.12 and 2.23 Mark 13.34 Rev. 20.13 Jam. 2 14. 1 Pet. 1.17 He will judge every man according to his works c. Argument 4. Those works which Grace commandeth and causeth the Godly to perform do not make the Reward to be not of Grace but of debt But there are some such works Ergo c. The Major is evident What Saint dare say that he hath a work that makes not the Reward of Grace especially when it is a work of Grace The Minor is as true as Scripture is true 2 Cor. 9.8 Col. 1.10 2 Thess 2.17 2 Tim. 2.21 Tit. 3.1 Heb. 13.21 Mat. 5.16 Heb. 10.24 1 Pet. 2.12 Tit. 2.14 and 3.8 14. Ephes 2.10 c. Dare any say that God hath not commanded good works or yet that he hath commanded us in the Gospel so to work that the Reward may not be of grace but debt Will any say that the Saints do no good works or else that they do such good works as make the Reward to be not of Grace but of debt I hope not Argument 5. Repentance is a moral Act Repentance maketh not the Reward to be of debt and not of grace therefore there are some works that make not the Reward to be not of grace but of Debt The same I say of Faith it self and other Acts. But perhaps some one else will object that though its true that there be such works yet they have no Interest in the business of our Justification and therefore Paul doth hence exclude them Answer First It sufficed to my last purpose to prove that there are works which will not bear his description and therefore are not they that he means Secondly But that those other works have some Interest in the business of our Justification I have proved in the beginning Repentance hath the promise of Pardon so hath faith c. But I 'le not unseasonably here digress to this but refer you to what is said before and after and elsewhere more at large Argu. 6. In ver 5. the opposite term he that worketh not doth not signifie him that performeth no moral act
justified in co-ordination with Christs merits by denying that he hath any merits of his own that can so justifie him and by repenting of those sins that have condemned him and by desiring loving hoping in Christ alone for his Justification or by Thankfulness to God for justifying him by the sole merits of Christ And is it not a strange Exposition that feigneth Paul to mean and exclude such acts as these under the name of works But yet really if such a man be to be found that doth think to merit Justification by denying such merit I am against him as well as you His third Argument is If faith justifie only as the beginning of our Justification then there are degrees of Justification but there are no degrees Ergo. Answer 1. Faith is neither the Beginning nor End of Justification but a means of it 2. If you would insinuate that I deny faith to be the means of our continued as well as begun Justification you deal deceitfully 3. I deny your Consequence It may prove more necessary to the Continuance of our Justification then to its beginning and yet prove no degrees 4. But how Justification hath or hath not Degrees I have told you before and fuller in other writings His fourth Argument is Because good works do not precede but follow Justification Answer 1. Repentance and the Love of God in Christ and faith in Christ as Lord and Head and Teacher do go before the pardon of sin and so before Justification 2. External obedience goeth before Justification at Judgement and Justification as continued here Did you doubt of these His fifth Argument is that These two Justifications overthrow each other If by one we have peace with God what need the other How can good works perfect our Justification being themselves imperfect Answer All this is answered in the second Disputation 1. It s no contradiction to be justified by God by Christ by Faith by Words by Works if God be to be believed that affirmeth all 2. As imperfect faith may be the condition of pardon so may imperfect Repentance and imperfect Obedience of our sentential Absolution Pag. 233. He answereth the Objection Blessedness is ascribed to other Graces thus Not as if Happiness were in them per se but only as they are signs Answer Promising is more then Ascrbing It s a great advantage for you to have the forming of your Objections 2. Happiness per se is as much in Love as in Faith and more 3. Other Graces are media means which is more then only works Pag. 241. He proves that works justifie not subordinate to Faith thus Argument 1. No good works were found till faith had done its Works Answer 1. Faith hath not done its work till death we are not justified only by the first act of faith but by after-acts to the Death 2. Faith in Christ as Head and Lord and Teacher and Desire and Repentance were found before Faith had justified us 3. Obedience is found before the sentential Justification or the continuation of our first received Righteousness His second Argument is Because good works are the effects of Faith and Justification and therefore cannot be the cause Answer 1. They are none of the cause at all It s not well to intimate that we hold them the cause as in despight of all our own denyals 2. They are not so much as Means or Antecedents of that part of Justification of which they are the effect The act of faith which you will exercise before your death is as true a condition or Instrument if you will needs call it so of your Justification as continued as your first act of faith was of your Justification as begun And yet that act of faith is but fruit of your first Justification as well as Obedience is His third Argument is that If Gospel Obedience and good works do subordinately act with faith to the effecting of Justification then the Justification which proceedeth from both must be of a different kind and nature Answer 1. Neither faith nor work effect Justification 2. Justification by Promise and Gift and Justification by Sentence Plea c. are much different 3. But your consequence is nothing worth For these are not causes but conditions And if they were yet different causes may concur to the same effect which never man before you denyed that I know of Our case is as if to a Rebell that hath forfeited Life and Estate the King upon a Ransom grant him both on condition that he thankfully accept them as the fruits of that gift and Ransom and to hold them on condition that he often do his Homage to the King and return not to Rebellion Doth the first acceptance here serve turn for continuance of what is first received without the following Homage and Fidelity or do the different parts of the condition make such a difference in the benefit as you here take the Monstrous Justification to be as you rashly call it Another Argument is If faith be a total cause or condition of producing the effect of Justification then there 's no want of obedience for its assistance Answer 1. Faith or obedience are no causes of pardon 2. I will not trouble the Reader to open the shame of that Philosophy which you make such ostentation of Only I would remember you that causes total in suo genere may have others under them And that it followeth not that the sun shineth not or the fire heateth not or that you understand not and wrote not these words though I suppose you will say that God is Causa totalis of all these act nor yet that God doth use his creatures because of an insufficiency in himself 3. Faith taken for our becoming Believers Disciples Christians is the total condition of our first Receiving Justification 2. Faith taken more narrowly for our accepting Christs Righteousness is not the total Condition of our first Receiving of Justification 3. Obedience is part of the condition of the continuance of it and of our sentential Justification And whereas you talk over and over of Total causes and particular causes I tell you again they are no causes He adds that then Obedience doth nihil agere or actum agere Answer It doth nihil efficere But besides nihil and factum there 's two things oft mentioned Justification at Judgement and the non-amission of it here 3. He insipidly gain disputes that If an effect doth totally proceed from any cause then it totally depends on it And what then Therefore it solely dependeth on it And if these things were true what are they to our question But saith he When good works the fruit of faith are interrupted yet our Justification abides by the single influence of faith only as a total cause of its being and conservation Answer 1. Alas What would such Disputants do with the Church if Gods mercy did not hinder them By your own Argument now neither God nor Christ nor the Gospel are any
commanded in the Law and Abrahams work was a sacrificing or offering a work of the Ceremonial Law ver 21. 3. Repentance is obedience to one Gospel Precept yet Faith and Repentance are distinguished Mar. 1.15.6 1. Love Faith Hope are three 1 Cor. 13.13 1. Tim. 1.5 2 Thes 1.3 faith and Love have different Objects Col. 1.4 Phil. 5. 1 Thes 1. ◠Therefore not the same nor one an Essential part of the other 4. Obedience is a sign to prove faith Jam. 2.18 and therefore not an Essential part 5. If Faith include obedience to all Gospel Precepts as an Essential part then actual faith includes actual obedience to all Gospel Precepts as an essential part and if the Act of faith Justifie men at Age not the Habit and receiving Christ as King as immediatly Justifie as believing in Christ as Saviour then a person of Age is not Justified without actual obedience to all Gospel Precepts and this may be not till Death if then and so no Justification in this Life 6. If Faith justifie as immediatly by receiving Christ as King as by receiving him as Saviour then it justifies by receiving Christ as Judge Matth. 25.34 as Law-giver Avenger of his enemies and so a man is justified By receiving Christs Judging Punishing Condemning Commanding Avenging as well as saving by his Death which is contrary to Rom. 3.25 5.9 7. The Scripture makes the object of justifying faith Christs Death Resurrection Blood Rom. 3.25 10.9 Gal. 2.20 21. Nowhere Christs dominion Ergo. Subjection to Christ as King is not an essential part 8. The object of Faith is nowhere made to be a Gospel Precept such as forgiving others using Sacraments c. nor Christ as commanding but the Declaration of the Accomplishments of Christ and the counsel of God in him 1 Cor. 15.1 c. Rom. 1 16 17. Gal. 3.8 Ergo Obedience is not an Essential part 9. If it be an essential part then either Genus or Difference for no other Essential parts belong to a quality or Action not the Genus that 's Assent Aph. p. 254.274 when the object is a Proposition when it is an Incomplex term Trust is the Genus not the Difference that 's chiefly taken from the object Keker syst Logic. l. 1. sect 2. c. 2. can Defin. Accid 5.7 Obedience may make known Faith as a sign but not as a part it s at least in order of Nature after the cause is afore the effect the Antecedent before the Consequent and faith is such Heb. 11.8 c. 10. If Faith be a compleat entire motion of the whole soul to Christ then it should be Love Joy Hope Understanding Will Memory Fear But this is not to be said Ergo. It is alleadged 1. Faith must be the Act of the whole soul else part should receive him part not Answ Faith is expressed by the Metaphor of Receiving Joh. 1.12 Col. 2.6 And he is Received by the Receiving of his Word Joh. 12.48 1 Thes 2.13 which is Received by Assent 2. The whole soul receives Christ though by other Graces besides faith 2. Acts 8.37 Rom. 10.10 Answ The term Whole notes not every inward faculty but as after sincerely not feignedly as Simon Magus So Illyricus 3. Faith is called Obeying the Gospel Rom. 10.16 1 Pet. 1.22 4.17 2 Thes 1.8 Gal. 3.1 5.7 Heb. 5.9 But the Gospel commandeth All thus to obey Christ as Lord forgive others love his people bear what sufferings are Imposed diligently use his Means and Ordinances confessing bewailing sins praying for pardon sincerely and to the end Answ Heb. 5.9 speaks of obeyng Christ but doth not call faith obeying Christ but be it granted Faith is called obeying of Christ or the Gospel doth it follow that it is obedience in doing those named Acts It may be obedience by Assent to the Doctrine of Christ that he is the Messiah died for sins c. commanded 1 Cor. 15.3 1 Joh. 3.23 which the terms 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 do rather Import then the other Acts mentioned The Gospel and Truth are restrained to the Doctrine of Christs coming dying c nowhere applyed that I know to the Precepts of forgiving others suffering death receiving the Lords Supper c. 4. The fulfilling the condition of the new Covenant is called faith Gal. 3.12 23 25. Answer Neither of these places make faith the fulfilling of the Condition of the New Covenant nor any place else In Gal. 3.12 It s said the Law that is the Covenant of the Law is not of Faith i. e. doth not assign Life to Faith in Christ Faith Gal. 3 23 25. is put saith Piscat for the time of the Gospel or Christ say others or the Doctrine of Faith By Faith only the condition of the Covenant concerning Justification in this life is fulfilled not concerning every Benefit of the new Covenant Repentance is the condition of Remission of sins forgiving others doing good to the Saints of entering into Life 5. The Gospel reveals not Christs offices as separate Ergo. They mnst be so believed Answ The conclusion is granted but proves not faith to justifie in receiving Christ as King 6. It offers Christ as King and so must be received Answer the same 7. Scripture nowhere tieth Justification to the receit of him as priest only Ar. The contrary is proved from Rom. 3.25 5.9 8. Commonly Christ is called our Lord and Saviour Answ True But we are justified by his blood 9. If we receive him not as a King then not as an entire Saviour Answ True Yet Justification is by his death 2 Cor. 5.21 Gal. 2.21 Rom. 3 25 and 59. 10. Christ is not received truly if not entirely as King Answ True But this proves not that obedience is an essential part of faith or that subjection to Christ as King justifies as immediatety as receiving him as Saviour 11. The exalting of his proper Kingly office is a Principal End of Christs dying Psal 2. Rom. 14.9 Answ True But it follows not that either Obedience is an Essential part of faith or subjection to Christ as King justifieth as immediately as receiving him as Saviour or Priest Yours in the Truth I.T. Sir IT s to be considered 1. Whether these words answer to Valedict orat at B. pag. 191. Nothing but the satisfaction of Christ is that which our Divines call the matter of our Justification or the Righteousness which we must plead to Acquit us in Judgement And it is said Rom. 3.25 through faith in his Blood and Rom. 5.9 by his Blood Do not prove Christs Death either the sole or chief Object of faith as Justifying and how this stands with Aphorism of Justification Thes 66. and its Explication 2. Whether the words Luk. 12.14 import not a disclaiming or denial of a Title to judge and so your answer be not insufficient pag. 276. which seems to suppose a Title and only a Suspension of Exercise in that state of Humiliation 3.
your Grounds conduce to it more then mine I shall like them better Sir pardon the prolixity here and Acrimony elswhere of Your unfeigned well-willer RICHARD BAXTER THE Reader must understand that since the Writing of this I have endeavoured to clear this point in my Directions for Peace of Conscience To which now I add but this that besides a Plenary Guilt or Remission there seems to be a Guilt and Remission that are both but imperfect and of a middle sort that is that as in Peters act of sin the habit of faith remained so with his Guilt a state of Justification remained As none of his old sins returned on him so the Covenant of Grace upon his Habitual Faith did hinder the Guilt from being Plenary or fixed by beginning a Remission I fear not to call it an imperfect Remission The Law doth pronounce Death on a man for every sin it is so far in force as to determine that Death is both deserved and due to this man for this sin But at the same instant though after in order of nature the Gospel that giveth pardon to Believers doth give an Imperfect pardon to David Peter and such Habitual Believers as soon as they sin before Faith and Repentance for that sin be actuall and their Pardon will become plenary when they actually Repent and Believe Their Sin is like the fault of a Kings Son or Subject that in a Passion should strike the King when yet Habitually he hath a loving Loyal heart to him He deserveth Death and by Law it may be his due but he is a Son still and the King will not take this advantage against him though he will not fully pardon him till he submit and lament his Fault We are still the Children of God notwithstanding those sins that go against the Habitual bent of our Hearts for that 's the Tryal but must have actual Faith and Repentance before we shall have full pardon Whether you will call that Pardon which the Promise giveth upon meer habitual Repentance A vertual Pardon and that which it giveth on actual Repentance an actual Pardon or what name you will give it I leave to consideration but compleat it is not in a case of heynous sin till Actual Repentance Though it may be in a case of some unknown unobserved or forgotten infirmities For the full condition is necessary to a full Pardon He is near the case of a man that hath a Pardon granted him for Murder but for want of some action to be performed he hath not yet possession of it and cannot yet plead it If you ask me what should become of such a man if he so die before Repentance I answer 1. I think it is a case that will never fall out For 1. God is as it were engaged by Love and Promise and by giving his indwelling Spirit to Believers to bring them to Repentance 2. The new Nature or Disposition of such a man will not suffer him to be long without Actual Repentance at least in some measure especially when Death shall look him in the faâ—e I doubt not but David did repent before Nathan spoak to him but God would not wake up with so short and secret a Repentance for so great and odious a Crime 2. But if you can prove it profitable for such a 〈◊〉 to be suddenly cut off before Repentance and that such a thing will be I should incline to think that he will be fully pardoned at the instant of Death and so saved because the Lord knoweth that he repented Habitually and vertually and would have done it actually if he had had time for consideration 3. Or if we should conclude that God hath purposely left men of such a middle condition without any certainty how he will deal with them that so no man may be encouraged to sin and in Impudency I think it no dangerous Doctrine nor injurious to the Body of saving Truth And thus I have now many years since the writing of the foregoing Papers told you in brief what satisfieth me concerning this difficult point for the reconciling of the guilt of every particular sin especially the more haynous with the Doctrine of persevering uninterrupted Justification Somewhat also I have said of it in my Papers expressing my Judgement about Perseverance lately published Jan. 5. 1657. 8. THE FOURTH DISPVTATION Qu. Whether the Faith which Paul opposeth to Works in the Point of Justification be one only Physical Act of the soul Neg. OR Whether all Humane Acts except one Physical Act of Faith be the Works which are excluded by Paul in the Point of Justification Neg. By Richard Baxter LONDON Printed by R.W. for Nevil Simmons Book-seller in Kederminster and are to be sold by him there and by Nathaniel Ekins at the Gun in Pauls Church-yard 1658. Question Whether the Faith which Paul opposeth to Works in the Point of Justification be one only Physical Act of the Soul Neg. OR Whether all Humane Acts except one Physical Act of faith be the Works which are excluded by Paul in the Point of Justification Neg. I PUT these two Questions together for brevity and Elucidation of the Matter in doubt for so in effect they are but One avoiding all unnecessary Explication of terms concerning which we are agreed it is but little that I have need to say for your understanding of the sense of the Question 1. It is here supposed that Paul doth maintain Justification by Faith and opposeth it to Justification by the works of the Law and so opposeth Salvation by Grace and by works 2. It is supposed that non datur tertium there is no middle way of Justification besides these two by faith or by Works and therefore whatsoever Acts we are here justified by it must needs follow that those Acts are none of the Works that Paul here speaketh of as excluded and whatsoever Acts are excluded are none of the Faith by which Paul telleth us here that we are justified This we are agreed on and so it is often pressed by my Opponents that there is no third way which I grant them But note that I do not therefore grant them that there is no tertium or other act either implyed in Faith or subservient to it in that way of Justification that is by Faith It was never Pauls meaning to exclude all other Gracious Acts relating to Christ no not from this business of Justification as attendants on Faith or modifications of it implyed in it or subservient to it And therefore it will not follow that any third thing by which we are thus justified is either Faith or Works but only that is not Works because they are excluded 3. I put the Physical Act whose Unity we speak of in contradistinction to one moral Fact which may contain many Physical Acts such as Marriage which is one in a civil or moral sense but many Physical Acts and such as almost all Contracts be as taking a man to be my
is not any one of them alone that is the object of that Faith which Paul opposeth to works But the Antecedent is true as is evident e. g. To believe in Christ is to believe the promise of the Gospel concerning Christ For there is no Belief without a word of revelation to believe So that here Christ and the Promise are necessarily conjunct and Christ and the Gospel History And to believe the Gospel with a Divine Faith is to Believe Gods veracity and to believe the Gospel because of Gods Veracity For this is the Objectum formale without which there is no faith So that Believing in God is essential to all Divine faith Also materially to Believe in Christ is to Believe in him as our Saviour to save us from the Guilt of sin even as to believe in a Physitian is to Trust on him to cure us of our Diseases So forgiveness of sin being an end essential to Christs Office it is essential to our Faith in Christ So also to believe in Christ as a Saviour is to believe in him as one that is able and willing to reconcile us and bring us to the favour of God And so God and his favour and Reconciliation with him are ends essential to the office of a Saviour as health is to the Physitians and therefore they are essential to our Belief in a Saviour The same may be said of eternal Life so that you may see that these have essential respects to one another and Christ cannot be believed in alone without the rest as co-essentials respectively in the object of our faith Nor can the Promise be believed without believing in the Promiser and Promised Argument 2. The Scripture most expresly maketh many such Objects of that faith which Paul opposeth to works in Justification therefore so must we Rom. 3.22 24 25 26. There are expresly mentioned all these Objects of justifying faith 1. The Righteousness of God 2 The Person of Jesus Christ 3. Redemption by Christ and his propitiatory blood 4. Remission of sins past 5. God as a Justifier of Believers see the Text. Rom. 4 3 5.6 7 8 17 20 21 24 25 There are all these objects of Justifying faith expressed even when the work of Justification is described 1. God as Revealer and true 2. God as Justifier 3. Righteousness imputation of it forgiveness of sin not imputing it 4. God as Omniscent 5. God as Omnipotent 6. Jesus our Lord. 7. The death of Christ for our offences 8. The Resurrection of Christ for our Justification 9. God as the raiser of Christ from the Dead Read the words and you shall find them all expresly mentioned I think it superfluous to cite more Texts Prop. 4. The faith which Paul opposeth to works in the business of Justification is not any one single Physical act in Specie specialissima Nor was it ever the meaning of Paul to exclude all acts except some such one from Justification under the name of works For the proof of this it is done already if any one of the three former Propositions be proved To which I add Argument 1. from an instance of some other particulars If any or all the following particular Acts be such as are not to be reckoned with works then it is no one act alone that Paul opposeth to works But all or some of the following acts are such as are not to be reckoned with works excluded Ergo c. E. g. 1. An Assent to the truth of the Gospel in general as the Word of God 2. A belief on Gods Veracity in this exprest 3. An Assent to the Truth of the Word that telleth us that Christ is God 4. An Assent to the truth of the Article of Christs Manhood 5. An Assent to the Truth of the Article of his conception by the Holy Ghost and being born of a Virgin 6. And to the Article of his being born without original sin in himself 7. And to the Article of his sinless holy life 8. And to the Article of his actual death 9. And that this death was for our sins 10. And that God hath accepted it as a sufficient Ransom sacrifice or Attonement 11. And that he actually rose again from the dead and overcame death 12. And that he is the Lord and King of the Church 13. And that he is the Prophet and Teacher of the Church 14. And that he is ascended into Heaven and Glorified God and man 15. And that he is now our Intercessor Mediator with the Father 16. And that he hath purchased by his Ransom and given or offered in the Gospel the free pardon of sin 17. And that he hath also purchased offered us eternal life in Glory with God 18. And that its the members of Christ and of the Holy Catholick Church that shall partake of pardon and life by Christ 19. And that he will give us the Resurrection of life at last 20. And that he will judge the world I have omitted our special Belief in God the Father as Creator and in the Holy Ghost and have given you in these twenty Acts no more then what is contained in this one word I believe in Christ as Christ I think there is if any but few that are not essential to Faith in Jesus Christ as the Saviour And all these acts of assent are parts of the faith that is the means of our Justification and none of them part of the excluded works And besides all these there are as many acts of the Will as of the Intellect concurring in or to this very assent so that there 's twenty more For its plain that seeing the objects of all these are Good as well as True they being all Truths concerning our benefit and Salvation the Will it self in the Intellects assenting doth command it to assent and also doth place a certain Affiance in the Revealer which we call in English crediting or Giving credit to one we rest our selves upon his Truth As I said before Veracity is Gods Goodness and Veracity is the formal Object in every one of the other Acts about the material Object and therefore the Will must act upon Veracity and so have a part in assent it self not as assent but as a Voluntary assent and as an assent to Promises or Revelations of good to us There is goodness in the word of Revelation subordinate or in order to the good Revealed And so there is an act of the Will upon the good in the Word complicated with the Intellects Assent besides the following fuller act of the Will upon Christ and the benefits themselves And therefore there is a twofold Affiance 1. An Affiance in Gods Veracity as the Revealer 2. An Affiance in Christ the Mediator as the bestower accomplisher and actual Saviour or Deliverer according to his Office and Covenant The first is an act of the Will concurring with Assent And of this Pembles opinion is neer Truth though not fully it For here Affiance is as closely