A26864:215
Rich. Baxters apology against the modest exceptions of Mr. T. Blake and the digression…
Rich. Baxters apology against the modest exceptions of Mr. T. Blake and the digression of Mr. G. Kendall whereunto is added animadversions on a late dissertation of Ludiomæus Colvinus, aliaà Ludovicus Molinæs̳, M. Dr. Oxon, and an admonition of Mr. W. Eyre of Salisbury : with Mr. Crandon's Anatomy for satisfaction of Mr. Caryl.
London: printed by A.M. for Thomas Underhill, 1654
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.
§. 18.
R. B. But where's your conclusion? or any show of advantage to your Cause? 1. In the first Text, the Apostle speaks of the words profiting in the real change of the soul; and our question is of the Relative. The Scripture meaneth, The word had not that further work on the heart, as it hath in them that mix it with faith: will you interpret it thus: [The Word did not justify them.] 2. Its true, that the Word did not justify them: but that's consequential only of the former unprofitableness. Once prove that man is but as much efficient in justifying himself, as he is in the obedience and change of his mind or actions; and then you do something. 3. Is here ever a word for the Gospels receiving its efficacy to Justification by faith? no nor of its so receiving that real profit of sanctification, which is here meant, neither. Its weak arguing to say, The Word profited not, because it was not mixed with faith: therefore faith conveys to it its efficacy of sanctifying, yea of justifying. You cannot but know the sequel would be denied. In progressive sanctification, and obedience, and exercise of graces, the word and faith are concauses, and one will not effect without the other: But it followeth not that therefore faith gives efficacy to the Word in this (much less to Justification where faith is no efficient.) For concauses have not influence on each other, but both on the effect. The want of faith may hinder the Word from that further work one the soul, which presupposeth faith (for faith is not wrought with faith's cooperation.) and that's all that the Text saith: But may not the absence of faith hinder, unless when present it doth effect? I am sure in Justification, where it is but a condition, it may. The nature of a condition, when the gift is free and full, is not to effect the thing, but to suspend the efficacy of the instrument, till it be performed. As (if I may use so gross a similitude) the clicket of a Cross-bow doth hinder the ow from shooting, till you stir it; but doth not add any force to it, when you do stir it.