A26883:4383
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.
P. VII. And I have said so much in the foresaid Disputations of Justification and other Books, of Faiths Instrumentality and the reason of its Justifying interest, that I cannot persuade my self now to talk it out with you all over again; but only to say, 1. That I have fully oft proved from many plain Scriptures, that pardon and salvation are given (with Christ) in the Covenant of Grace, on Condition of a penitent believing fiducial acceptance. And therefore that it is most certain that faith is a Condition of our Justification; and so to be profest in Baptism. 2. The name of An Instrument given to faith, and its Justifying as an Instrument, are of mens devising, and not in Gods Word. 3. But as to the sense, It is certain that faith is no Instrument of our Justification (Gods or Mans,) if it be meant properly of an Instrumental efficient cause. 4. But if it be taken Metaphorically, for an Act whose Nature or essence is An Acceptance of a free Gift, and so by Instrumentality be meant the [Greek or Hebrew] credere, that is, Faiths very Essence in specie, then no doubt it is what it is. 5. Or if by an Instrument be meant, A Moral aptitude or Disposition of the person to be justified (answerable to the Dispositio Recipientis vel materiae in Physics) then it is such an Instrument. But how well this is worded, and what cause there is to contend for a word both of humane invention and metaphorical, and this as if it were a weighty Doctrine, I leave to sober judgements. 6. But it is certain that the Accepting Act of faith is but its Aptitude to be the condition of the Gift, and therefore that its being made by Christ the Condition is its Moral nearest interest in our Justification.
P. VII. ANd I have said so much in the foresaid Disputations of Justification and other Books, of Faiths Instrumentality and the reason of its Justifying interest, that I cannot perswade my self now to talk it out with you all over again; but only to say, 1. That I have fully oft proved from many plain Scriptures, that pardon and salvation are given (with Christ) in the Covenant of Grace, on Condition of a penitent believing fiducial acceptance. And therefore that it is most certain that faith is a Condition of our Justification; and so to be profest in Baptism. 2. The name of An Instrument given to faith, and its Justifying as an Instrument, are of mens devising, and not in Gods Word. 3. But as to the sense, It is certain that faith is no Instrument of our Justification (Gods or Mans,) if it be meant properly of an Instrumental efficient cause. 4. But if it be taken Metaphorically, for an Act whose Nature or essence is An Acceptance of a free Gift, and so by Instrumentality be meant the 〈non-Latin alphabet〉 credere, that is, Faiths very Essence in specie, then no doubt it is what it is. 5. Or if by an Instrument be meant, A Moral aptitude or Disposition of the person to be justified (answerable to the Dispositio Recipientis vel materiae in Physicks) then it is such an Instrument. But how well this is worded, and what cause there is to contend for a word both of humane invention and metaphorical, and this as if it were a weighty Doctrine, I leave to sober judgements. 6. But it is certain that the Accepting Act of faith is but its Aptitude to be the condition of the Gift, and therefore that its being made by Christ the Condition is its Moral nearest interest in our Justification.
Lib. VIII. What do you but subvert the Gospel, when you put faith instead of Christ or of his Righteousness? When the Scripture saith that we are justified by Christs Righteousness Imputed to us, you say it is by faith imputed.
Lib. VIII. WHat do you but subvert the Gospel, when you put faith instead of Christ or of his Righteousness? When the Scripture saith that we are justified by Christs Righteousness Imputed to us, you say it is by faith imputed.
P. Do you think any sober Christians here really differ? or is it only about the Names and Notions? Which ever it be; 1. Of the name, Is it not oft said that Faith is and shall be imputed for Righteousness, Rom. 4. 22, 23, 24. James 2. 23.
Lib. Yes: I must grant the words, but not your meaning.
P. Where doth the Scripture say, that Christs Righteousness is Imputed to us? Remember that it is only the Name that I ask you of.
Lib. It saith that Righteousness is Imputed: and what Righteousness •an it be but Christs?
P. I tell you still, it is only the phrase or words that we are first trying. Are these the same words [Righteousness is Imputed] and [Christs Righteousness is Imputed?] If not, where are these latter words in Scripture?
Lib. Grant that the words are not, and your words are.
P. Then the question is, Whether Scripture phrase or mans invented phrase be the better and safer in a controvertible case? And next Whether you should deny or quarrel at the Scripture saying, that [faith is imputed to us for righteousness] and not rather confute our misexpounding it, if we do so?
Lib. Well, Let us examine the sense then: What Righteousness is it but Christs that is said to be imputed to us?
P. It is none but what we have from Christ: But the phrase of Imputing supposeth it ours: And the meaning is no more, but that [we are reputed Righteous]: And the causes are not included in the phrase of [Imputing righteousness to us]; but in the words before and after. As Imputing sin to us, (and not Imputing it) is but to Repute, reckon or judge us sinners, or by sin guilty of punishment (or not guilty); so is it here. So that it is supposed, 1. That Righteousness, that is, This Relation of being Righteous, is the thing imputed: 2. Christs Righteousness is the meritorious cause: 3. The Gospel Donation is the instrumental Cause: 4. Our Faith in Christ is the condition, and as such the subordinate matter necessary on our parts. And that faith is imputed for Righteousness, plainly meaneth but this, that Christ having merited and satisfied for us, all that is now required on our part to denominate (or primarily constitute) us Righteous, is to be true Believers in him, or true Christians. And I further ask you, Do you thus paraphrase the words [Faith, that is, Christs Righteousness, is imputed to us for righteousness?]
Lib. Yes: I do so: because the act is put for the object.
