A26862:548
Aphorisms of justification, with their explication annexed wherein also is opened the nature of…Aphorismes of justification, with their explication annexed wherein also is opened the nature of…
Aphorisms of justification, with their explication annexed wherein also is opened the nature of the covenants, satisfaction, righteousness, faith, works, &c. : published especially for the use of the church of Kidderminster in Worcestershire / by their unworthy teacher Ri. Baxter.Aphorismes of justification, with their explication annexed wherein also is opened the nature of the covenants, satisfaction, righteousnesse, faith, works, &c. : published especially for the use of the church of Kederminster in Worcestershire / by their unworthy teacher Ri. Baxter.
Hague: printed by Abraham Brown, 1655
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.
EXPLICATION.
I Put all these together, as aiming at one scope: & I shall now explain them distinctly. (To the 65.) First, that Faith is not taken for any one single Act, I prove thus. 1. If it were but one single Act (I mean specifically, not numerically) then it could not (according to the common opinion of Philosophers) be the Act of the whole Soul: But Faith must be the Act of the whole Soul; or else part of the Soul would receive Christ, and part would not; and part▪ of it would entertain ⟨p. 160⟩him, and part not. Some think the soul is as the body, which hath a hand to receive things in the name, and for the use of the whole. But it is not so, Christ is not only taken into the hand: But as the blood and spirits, which are received into every living part. (Though I intend not the comparison should reach to the manner of receiving.) Neither is the soul so divisible into parts, as the body is; and therefore hath not several parts for several offices. 2. The most of our accurate studious Divines of late, do take Faith to be seated in both faculties, Understanding and Will: But if so; according to the common Philosophy, it cannot be any one single Act.
I Put all these together, as ayming at one scope: & I shall now explain them distinctly. (To the 65.) First, that Faith is not taken for any one single Act, I prove thus. 1. If it were but one single Act (I mean specifically, not numerically) then it could not (according to the common opinion of Philosophers) be the Act of the whole Soul: But Faith must be the Act of the whole Soul; or else part of the Soul would receive Christ, and part would not; and part▪ of it would entertain ⟨p. 160⟩him, and part not. Some think the soul is as the body, which hath a hand to receive things in the name, and for the use of the whole. But it is not so, Christ is not onely taken into the hand: But as the blood and spirits, which are received into every living part. (Though I intend not the comparison should reach to the manner of receiving.) Neither is the soul so divisible into parts, as the body is; and therefore hath not severall parts for severall offices. 2. The most of our accurate studious Divines of late, doe take Faith to be seated in both faculties, Understanding and Will: But if so; according to the common Philosophie, it cannot be any one single Act.