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,…

141. Christ's Righteousness is made ours, as our Sins were made his: which is not in themselves, as is aforesaid: God forbid we should think that Christ was ever reputed by God to be a Sinner, a Blasphemer, a Murderer, an Enemy to God and Goodness, one that had Satan's Image, and was his Servant, a Persecutor of himself, &c. But only our sin was imputed to him as to the punishment deserved: that is, he assumed the Reatum poenae, the punishment, and a dueness occasioned by our sin; but made his own by his voluntary sponsion; But never had he the rea•um culpae in its self, but merely as aforesaid respectively to the punishment. Even so we have the Righteousness of Christ, not in its self, as Proprietors of it, but in relation to the effects; that is, we have the effects, even our Justification, and other benefits as purchased by it, and for its sake: And as our guilt, or obligation to punishment, was not Christ's, till his voluntary sponsion or consent did make it so; Even so his Righteousness is not ours in the effects, till our voluntary consent accept it: Because i• is not a natural, but a contracted Relation that is between Christ and us. And as it is not a strict propriety in Christ's Righteousness that we have, so it is much less a plenary and absolute propriety: nor have we it in the Relation of a meritorious cause to all uses, as if it had been fully our own, but only limitedly to those uses which God accepted it for, and hath assigned to it in the Gospel; that is, it is but a certain sort and measure of mercies that are given us from it in Gods time and way.

141. Christ's Righteousness is made ours, as our Sins were made his: which is not in themselves, as is aforesaid: God forbid we should think that Christ was ever reputed by God to be a Sinner, a Blasphemer, a Murderer, an Enemy to God and Goodness, one that had Satan's Image, and was his Servant, a Persecutor of himself, &c. But only our sin was imputed to him as to the punishment deserved: that is, he assumed the Reatum poenae, the punishment, and a dueness occasioned by our sin; but made his own by his voluntary sponsion; But never had he the rea•um culpae in its self, but meerly as aforesaid respectively to the punishment. Even so we have the Righteousness of Christ, not in its self, as Proprietors of it, but in relation to the effects; that is, we have the effects, even our Justification, and other benefits as purchased by it, and for its sake: And as our guilt, or obligation to punishment, was not Christ's, till his voluntary sponsion or consent did make it so; Even so his Righteousness is not ours in the effects, till our voluntary consent accept it: Because i is not a natural, but a contracted Relation that is between Christ and us. And as it is not a strict propriety in Christ's Righteousness that we have, so it is much less a plenary and absolute propriety: nor have we it in the Relation of a meritorious cause to all uses, as if it had been fully our own, but only limitedly to those uses which God accepted it for, and hath assigned to it in the Gospel; that is, it is but a certain sort and measure of mercies that are given us from it in Gods time and way.