A26883:1448
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 they note not that the question is not, what obedience a man is bound to, but what he performeth or must be reputed to have performed. If they will speak so unaptly as to say that the Law commandeth ⟨p. 61⟩Lapsed man, not to have sin, or imperfect man to have been perfect; that is, that the Command to day bindeth Adam ad praeteritum not to have sinned yesterday, or bindeth to Impossibility in nature, that existent sin should not be existent, (in all which I leave them to their liberty of words) yet it is certain that no man hath perfectly obeyed for one year or day. And therefore if Christ's perfect obedience and •oliness be imputed to them from their first being, then they are re•uted not-lapsed, nor-sinners from the beginning and, so not pardonable. But if it be only for the time after sin that Christ's perfection is theirs, after what sin must it be? If after Adam's, then we need no pardon of any but Adam's sin. If after conversion, then we need no pardon for sins after Conversion. If after our last sin, then Christ's perfection is not imputed to us till after death.
And they note not that the question is not, what obedience a man is bound to, but what he performeth or must be reputed to have performed. If they will speak so unaptly as to say that the Law commandeth ⟨p. 61⟩Lapsed man, not to have sin, or imperfect man to have been perfect; that is, that the Command to day bindeth Adam ad praeteritum not to have sinned yesterday, or bindeth to Impossibility in nature, that existent sin should not be existent, (in all which I leave them to their •iberty of words) yet it is certain that no man hath perfectly obeyed for one year or day. And therefore if Christ's perfect obedience and •oliness be imputed to them from their first being, then they are re•uted not-lapsed, nor-sinners from the beginning and, so not pardona•le. But if it be only for the time after sin that Christ's perfection is •theirs, after what sin must it be? If after Adam's, then we need no pardon of any but Adam's sin. If after conversion, then we need no pardon for sins after Conversion. If after our last sin, then Christ's perection is not imputed to us till after death.