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

9. That faith which is the Condition of Salvation, is the Condition of Justification or Remission: But it is the receiving of Christ as King, as well as Satisfier, that is the Condition of Salvation: Therefore, &c. 1. Justification at judgement, and Salvation (from hell, and adjudication to Glory) are all on the same conditions, Mat. 25. & ubique. 2. Justification is but the justifying of our Right to Salvation; i. e. sentencing us as Non reos Paenae (quia Dissoluta est obligatio) & quibus debetur praemium; Therefore Justification and Salvation must needs have the same conditions on our part. 3. Scripture no where makes our faith, or act of faith, the Condition of Justification, and another of Salvation. But contrarily ascribeth both to one. 4. When Paul argueth most zealously against Works and for Faith only, it is in respect to Salvation generally, and not to Justification only. Eph. 2.8, 9. By grace ye are saved through faith, &c. Not of works, lest ⟨p. 7⟩any man should boast. Tit. 3.5. Not by works of righteousness which we have done, but according to his Mercy he saved us, &c. Never more was said against Justification by Works (which Paul excludes) then against Salvation by them: Nor is it any more dishonour to Christ that he should give Justification or Remission on Condition of our Accepting him as King, then that he should give Salvation on that Condition. 5. Pardon of sin and freedom from hell, must needs have the same Condition: For pardon respecteth the punishment as truly as the sin. Pana & Vaenia sunt adversa: Pardon dissolveth guilt; Guilt is the obligation to punishment. Yet I speak here only of a plenary and continued pardon.

10. Lastly, If Accepting Christ as Lord-Redeemer, be the Fides quae Justificat, i.e. quae est conditio Justificationis, then it is nearly, strictly and properly the justifying act of faith, as the accepting of Christs Righteousness is: But the Antecedent is granted by all Divines that I have had to do with: Therefore, &c. For the general cheat is by the distinction of Fides quae Justificat (that is, say they, the Accepting of Christ as Saviour and Lord, by a faith disposed to fruitfulness in obedience) and Fides quâ Justificat (and that is the Accepting of Christs Righteousness as our formal Righteousness, say some: Or the Accepting of Christs Righteousness as the meritorious cause of our Righteousness, say others: Or the Accepting of Christ himself as Priest, say others:) Now this Fides [Quâ] either respecteth the mere matter of faith, or it respecteth the formality of the effect, or it respecteth the Formal Reason of faiths interest in the effect, ut medium, vel causa. 1. If [quâ] respect only the matter of faith, then 1. it is an unfit phrase; for [quâ] and [quatenus] are strictly used to express the formal Reason of things. 2. And then the Accepting of Christ as Lord must be the Fides Quâ too: for that is confessed to be materially an act of that faith which justifieth. 2. If [Quâ] respect the formality of the effect, and so the respect of faith to that effect rather then another; then faith is not [justifying] quâ recipit Christum, sed quâ justificat: And so the distinction containeth this truth, That fides quae sanctificat etiam justificat, sed non quâ sanctificat: & è contra. But neither of these can be the sense of them that use this distinction in our case. 3. It must therefore be the former reason of faiths interest in justifying that is expressed by [Quâ:] and then it implieth the begging of the Question, or this false supposition [that Fides quâ fides justificat] I mean not qua fides in genere, but quâ haec fides, viz quae est fiducia in Christum satisfactorem, vel acceptatio Christi. Indeed the term [Accepting] implieth the gift and offer, and the constitution of that acceptance for the condition: But the Act it self is but the Matter apt to be the condition: If Christ had been given (or pardon) absolutely, or on some other condition; then believing in him would not have justified. Therefore fides in Christum quâ talis doth not justify;