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

so it requires our performance of the condition of the Law of grace, as another medium, by which Christ and his benefits are made ours, and by which the false accusation of [being unbelievers and impenitent, and so to be condemned by the Law of grace it self, as having no part in Christ] must be answered, and we justified against it. 4. It is not only the form of our righteousness, that is transcendenter perfect, but also the matter, as such, as it is the matter: that is, the subject actions and dispositions, are subjects truly capable of that relation. All this is no more but that it is a ⟨p. 44⟩true Righteousness, and not equivocally or falsely so called: and so that even the matter or subject, is really the matter or subject of such a Righteousness. 5. The form here being a relation, in it self, admits not of degrees. 4. The matter or subject (our dispositions and actions) though qua materia, they have the foresaid metaphysical perfection, yet considered in it self, or considered in reference to the mere precept of the Law, and so in its mere morality, it is imperfect. As Schibler saith, Omne perfectum est ens: & omne ens est perfectum transcendentali, & essentially perfectione: Duobus tamen modis adhuc possunt entia vocari imperfecta. 1. Accidentaliter, quod scilicet desit id quod ad integritatem vel Ornamentum, vel altiorem & intentiorem statum pertinet. Et sub bac imperfectione etiam continetur imperfectio, quae est in defectu partium materiae minus principalium. Nam materia pertinet ad essentialem perfectionem, sed id completur satis secundum partes principales in toto heterogeneo, quae sufficientes sunt ad radicandam & sustentandam formam, manifesto judicio, quod ablatis partibus minus principalibus, manet prior species. Veluti si homo & careat pedibus, & brachiis & naso & oculis, adhuc tamen est homo, &c. Atque ita per ablationem partium minus principalium nihil adhuc deest quod pertineat ad transcendentalem perfectionem, quae essentialis est ipsius hominis. Atque ita homo adhuc est perfecte homo, & perfect ens: indeque nec hac imperfectione tollitur perfectio transcendentalis, &c. 2. Possunt vocari entia [Imperfecta] comparatè, quod scilicet non habeant essentiam tam perfectam & nobilem, quam alia. Ita materia est imperfecta, quia non fit, tam nobile ens ac forma, &c.

so it requires our performance of the condition of the Law of grace, as another medium, by which Christ and his benefits are made ours, and by which the false accusation of [being unbelievers and impenitent, and so to be condemned by the Law of grace it self, as having no part in Christ] must be answered, and we justified against it. 4. It is not only the form of our righteousness, that is transcendenter perfect, but also the matter, as such, as it is the matter: that is, the subject actions and dispositions, are subjects truly capable of that relation. All this is no more but that it is a