A26883:1438
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
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.
SECT. VIII. Of Justification by Christ's Righteousness, imputed.
119. Christ's personal Righteousness, Divine or Humane, habitual, active 1or passive (as it's called) is not given us or made ours, truly and properly in the thing it self, but in the effects (as was aforesaid) for neither the same matter; nor the same form is strictly ours. 1. That neither of them is ours in a physical sense is undeniable. If the Divine Righteousness were so ours, we were Gods. And a Habit, an Act, and a Passion (materially) cannot be removed from one subject to another, nor the same be in divers subjects: These are as palpable contradictions as Transubstantiation is. And the Relative form is founded in the matter or subject, and can no more be removed. The paternity of a Generator, and the paternity of an Adopter, are not the same, but two. And a Relation is an accident, also which perisheth when removed from the subject; and in another is another. 2. If it be said that both are ours Morally or Imputatively, I answer, It is true: But that phrase is of large and doubtful signification. 1. If the meaning be that [The Covenant of Grace doth as certainly pardon or justify us (in the way and degree promised by it) for the merit of Christs Righteousness (in performing his Mediatorial Covenant with the Father) as our own merit (had it been possible) would have done; or our Innocency would have Justified us by the Covenant of Innocency] this is true.
119. Christ's personal Righteousness, Divine or Humane, habitual, active 1or passive (as it's called) is not given us or made ours, truly and properly in the thing it self, but in the effects (as was aforesaid) for neither the same matter; nor the same form is strictly ours. 1. That neither of them is ours in a physical sence is undeniable. If the Divine Righteousness were so ours, we were Gods. And a Habit, an Act, and a Passion (materially) cannot be removed from one subject to another, nor the same be in divers subjects: These are as palpable contradictions as Transubstantiation is. And the Relative form is founded in the matter or subject, and can no more be removed. The paternity of a Generator, and the paternity of an Adopter, are not the same, but two. And a Relation is an accident, also which perisheth when removed from the subject; and in another is another. 2. If it be said that both are ours Morally or Imputatively, I answer, It is true: But that phrase is of large and doubtful signification. 1. If the meaning be that [The Covenant of Grace doth as certainly pardon or justifie us (in the way and degree promised by it) for the merit of Christs Righteousness (in performing his Mediatorial Covenant with the Father) as our own merit (had it been possible) would have done; or our Innocency would have Justifyed us by the Covenant of Innocency] this is true.