A26974:340
Of justification four disputations clearing and amicably defending the truth against the unnecessary oppositions…
Of justification four disputations clearing and amicably defending the truth against the unnecessary oppositions of divers learned and reverend brethren / by Richard Baxter ...
London: printed by R.W. for Nevil Simmons, 1658
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.
Proposition 5. No act of mans, no not faith it self can justify as an act or work, nor as This act in specie that is▪ the nearest and formal reason of its justifying Interest must not be fetched either from the General or special nature of the act it self: and therefore it is not faith as faith, that is, as it is an apprehension of Christ or recumbency on him, that Justifieth: nor yet as an Instrument thus acting. The nature of the act is but its aptitude to its office or justifying Interest, and not the formal cause of it.
Proposition 5. No act of mans, no not faith it self can justifie as an act or work, nor as This act in specie that is▪ the nearest and formal reason of its justifying Interest must not be fetcht either from the General or special nature of the act it self: and therefore it is not faith as faith, that is, as it is an apprehension of Christ or recumbency on him, that Justifyeth: nor yet as an Instrument thus acting. The nature of the act is but its aptitude to its office or justifying Interest, and not the formal cause of it.
Proposition 6. No work or act of man is any true proper cause of his justification, (as Justification is commonly taken in the Gospel:) neither Principal or Instrumental. The highest Interest that they can have, is but to be a condition of our Justification ⟨p. 76⟩and so a Dispositio moralis, which therefore some call cansa dispositiva, and some causa sine qua non, and its indeed but a Nominal cause, and truly no cause at all.
Proposition 6. No work or act of man is any true proper cause of his justification, (as Justification is commonly taken in the Gospel:) neither Principal or Instrumental. The highest Interest that they can have, is but to be a condition of our Justification ⟨p. 76⟩and so a Dispositio moralis, which therefore some call cansa dispositiva, and some causa sine qua non, and its indeed but a Nominall cause, and truly no cause at all.