A26883:1237
Richard Baxter's Catholic theology plain, pure, peaceable, for pacification of the dogmatical word-warriors who,…Richard Baxter's Catholick theologie plain, pure, peaceable, for pacification of the dogmatical word-warriours who,…
Richard Baxter's Catholic theology plain, pure, peaceable, for pacification of the dogmatical word-warriors who, 1. by contending about things unrevealed or not understood, 2. and by taking verbal differences for real,Richard Baxter's Catholick theologie plain, pure, peaceable, for pacification of the dogmatical word-warriours who, 1. by contending about things unrevealed or not understood, 2. and by taking verbal differences for real,
London: printed by Robert White for Nevill Simmons, 1675
THE Second Part. OF GODS GOVERNMENT, AND MORAL WORKS. › A PREMONITION.
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.
§. 40. M. S. There is a medium between just and unjust: He was nonjustus; He was not actually just, though habitually: He had done nothing for which the Law could justify him: else why did he not live for ever?
§. 40. M. S. There is a medium between just and unjust: He was nonjustus; He was not actually just, though habitually: He had done nothing for which the Law could justifie him: else why did he not live for ever?
An. 1. Habitual holiness fits a Soul for Glory, where no more is due (as if one die immediately.) And so it would have done Adam, had God translated him instantly, and made him no Law of actual Duty. 2. But afterward that Adam in Innocency did that for which ⟨p. 19⟩the Law would justify him in tantum, for that time, He fulfilled all the Law for so long: else he had sinned by Omission. 3. But that Law giving life eternal only to Obedience to the end of his time of trial, he merited not that life by initial Obedience. This was initial imperfect Righteousness, wanting perseverance; but not a medium between Just and Unjust, except as Just signifieth the merit of Life by persevering Righteousness to the last: And so I never denied but in a disobliged Subject there is a medium: Adam was not bound to do a years work the first hour; and so was neither just nor privatively unjust as to the future years work: but as to what he was presently obliged to, he was either Righteous or a Sinner. Here you come short of necessary accurateness. Perseverance is a part of our Condition of Glorification: Yet he that is not dead is just, if he be a Believer and obedient: And if God now call him by death, he shall be glorified: But he hath not now done all that is to be done till his death, if he live longer: So that his Right to the present possession of Glory before death is not justifiable, but his Right in case he now die, is.
An. 1. Habitual holiness fits a Soul for Glory, where no more is due (as if one die immediately.) And so it would have done Adam, had God translated him instantly, and made him no Law of actual Duty. 2. But afterward that Adam in Innocency did that for which