A26883:1443
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.
And some distinguish of our Time and State under the two Covenants, and say that Christ's satisfaction was for the pardon of our sins under the first Covenant, which continued but till the promise made to Adam, Gen. 3. 15. And so was for none but Adam's sin imputed to us; and that after that all being under the new Covenant, it condemneth none but the finally impenitent (who scape not) and so that Gods pardoning men since the new Covenant is but his preventing their need of pardon, or else pardoning temporal punishments only: But this is contrary to the Gospel, ⟨p. 60⟩which tells us that Christ dyed for our sins, even all that ever are forgiven, and that all are forgiven to believers, (and not the necessity of forgiveness prevented) and not only Adam's sin as ours: Nor only the temporal, but the perpetual punishment. And even temporal punishment is not due to the innocent.
122. Some distinguish only of Actions, and not of Time, and say Christ's Sacrifice satisfied for all our sins, that they may be forgiven, and his righteousness is imputed to us, that we may be also accounted just; But this is but either ambiguity, or the fore-detected gross contradiction. For if by Justice they mean Reputed sinlessness, or perfecti••, then these two cannot stand together: For he that is supposed a Sinner, is supposed not sinless or perfect; And he that is supposed sinless cannot be supposed pardonable.
122. Some distinguish only of Actions, and not of Time, and say Christ's Sacrifice satisfyed for all our sins, that they may be forgiven, and his righteousness is imputed to us, that we may be also accounted just; But this is but either ambiguity, or the fore-detected gross contradiction. For if by Justice they mean Reputed sinlessness, or perfecti••, then these two cannot stand together: For he that is supposed a Sinner, is supposed not sinless or perfect; And he that is supposed sinless cannot be supposed pardonable.