(194) Mfr. W. Argument 3.. IfChrifi as Lord be properly theObjelt of fear, then he io not properly the Obje5 ofFaith as jut ifying : But----Ergo. ÁnfW. t . I f [Properly ] be fpokende proprio quarto modo,' then is Chrii properly the Obje& of neither, that is, he is not the object of either of trefe Only. 2. But if [ pro - perly.] be oppofed to a tropical, analogical, or any fuch im- proper fpeech, then he is the Objeet as Lord, both of fear, and faith, and obedience, d-c. 3. The deceit that ¡till mif- leads molt men in this point,is in the terms of reduplication, [ faith as jufiifying, ] which men that look not through the bark, do fwallowwithout fufficient chewing, and fo -wrong themfelves and others bymeer words. Once more therefore underftand, that when men diftingui(h betweenfides qua ju/li. ficans, and qua jufiefacans, and fay, [ Faith which juflifieth, acceptethChrift as Headand Lord ; but faith asjuujiifying,taketb bim only as a Triefi. ] The very diftinetion in the later branch of it, [ quajuftifacans. ' Is r. Either palpable falfe Doetrine. z, And a meer begging of the Queftion. 3. Or elfe co-inci- dent with the other branch, and fo contradietory to their al_ fertion. For r . The common Intent and meaning is, that Fides qua credit in Chriftum jufiificat t: And fo they fuppofe that Faith is to bedenominated formallyfjuftificans]ab objeClo qua objeltum . And if this betrue, then fides quafides jallifa- cat: For the object is effential to faith in jpecie. And fo in their fenfe,[fides qua juftificans ] is but the implication of this falfe Doárine, that hacfides in Clriftumcrocifixem qua tali' jufii- Dcat. Which I never yet 'met with fober Divine that would own when he taw it opened. For the nature and effence of faith, is but its aptitude to the office of ¡unifying, and it is the Covenant or free Gift of God in modo promittendi, that af- figneth it its office. The nature of faith is but theDiîpoftio materia ; but its neareft intere/t in the effect is as a condition of the Promife performed. 2. But ifby the[ quh jaffifacans]- any fhonid intend no more then to define the nature mate- riallyof thatfaith which is thecondition ofjuftificatïon, then the
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