Rich. Baxters apology against the modest exceptions of Mr. T. Blake and the digression…

Much less that it is Christs instrument. How easily are all these affirmed? I think Christ dwells in our hearts, as I said, 1. By his Spirit and Graces; and so he is said to dwell in us [by faith.] 1. Formaliter, faith being the principal part of that grace which dwelleth in us. 2. Conditionaliter, Faith being a condition of our right to the Spirits abode. 3. Efficienter, as the act of faith doth directly cause the increase, and so the abode of the habit; and also as it exciteth other graces. If you will call this efficiency an instrumental efficiency, I think it is no proper speech: We do not use to call the act of intellection, Mans instrument of knowing or increasing the habits of knowledge: but I will not contend with you about this: Nor yet if you say, This act of believing is Mans instrument (of exciting and increasing grace in himself) directly, and Gods instrument remotely: As my pen is immediately my instrument, and remotely his that holds my hand. Or rather I should say, as my action in writing is improperly called my instrument, and his. And thus man may be said (yea more properly then thus) to sanctify himself, and God to sanctify man by himself: But in Justification the matter is far otherwise: Man doth neither Justify himself, nor God justifies man by himself. The second way of Christs dwelling in us, is Objectively. And here if you will speak so improperly, as to say that mans act of believing is his instrument of receiving Christ as an Object, or of the Objects abode in the soul, I will not contend with you about it: Only as I would desire you to make this phrase no great part of Religion, nor lay too great a stress upon it, so also to remember, 1. That it is but the species and not Christ himself that is objectively received, and thus dwelleth in us. 2. That every other grace that hath Christ for its object, is thus far an instrument of receiving him, and of his abode in us, as well as faith▪ but none so properly and fully as knowledge. And 3. That thus Christ dwells objectively in every wicked man that thinketh of him: Though doubtless not in that deep and special manner as in his chosen.

Much less that it is Christs instrument. How easily are all these affirmed? I think Christ dwels in our hearts, as I said, 1. By his Spirit and Graces; and so he is said to dwell in us [by faith.] 1. Formaliter, faith being the principal part of that grace which dwelleth in us. 2. Conditionaliter, Faith being a condition of our right to the Spirits abode. 3. Efficienter, as the act of faith doth directly cause the increase, and so the abode of the habit; and also as it exciteth other graces. If you will call this efficiency an instrumental efficiency, I think it is no proper speech: We do not use to call the act of intellection, Mans instrument of knowing or increasing the habits of knowledge: but I will not contend with you about this: Nor yet if you say, This act of beleeving is Mans instrument (of exciting and increasing grace in himself) directly, and Gods instrument remotely: As my pen is immediatly my instrument, and remotely his that holds my hand. Or rather I should say, as my action in writing is improperly called my instrument, and his. And thus man may be said (yea more properly then thus) to sanctifie himself, and God to sanctifie man by himself: But in Justification the matter is far otherwise: Man doth neither Justifie himself, nor God justifies man by himself. The second way of Christs dwelling in us, is Objectively. And here if you will speak so improperly, as to say that mans act of believing is his instrument of receiving Christ as an Object, or of the Objects abode in the soul, I will not conend with you about it: Only as I would desire you to make this phrase no great part of Religion, nor lay too great a stress upon it, so also to remember, 1. That it is but the species and not Christ himself that is objectively received, and thus dwelleth in us. 2. That every other grace that hath Christ for its object, is thus far an instrument of receiving him, and of his abode in us, as well as faith but none so properly and fully as knowledge. And 3. That thus Christ dwels objectively in every wicked man that thinketh of him: Though doubtlesse not in that deep and speciall manner as in his chosen.