A26883:1569
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.
211. The second sort of Justification, which is by Sentence, is done by Christ as Judge, and so is an act of his Kingly Office.
212. Therefore were it true (as it is not) that justifying Faith were only the receiving or believing in Christ as a Justifier of us, it would not be a believing in him in his Priestly Office only but in act: For he merited our Justification as a humbled Servant, and a Sacrifice: He ⟨p. 86⟩giveth it us in Right by his Covenant or Law of Grace as King and Benefactor: He promulgateth it as Prophet; He passeth the Sentences as King and Judge; He executively taketh off the penalty, and glorifieth us as King and Benefactor. There is no Justification by a partial Faith.
213. Though the estimation of a man as just, called the Sententi• judicis concepta, as distinct from the sententia prolata, be said to be •• immanent act of God, and therefore from eternity, yet it is a mistake: For though it be not transient effectivè and do nihil efficere ad extra, ye• it is transient objectivè, and doth presuppose the existence of the qualified Object: For though Gods Knowledge and Will in genere, or as such, are his eternal Essence, yet Gods Knowledge and Love of John or Peter •• Believers, are terms which signify not his Essence as such, but as trans•• and terminated on those existent persons relatively: So that the extrinsical denomination from the existent Object is temporary as it is.