A26974:931
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.
4. And how could he choose but see, that his Argument is as much against [Accepting Christ as Priest] as against [Accepting him as Lord] to Justification? No doubt but a man ⟨p. 304⟩that had the common Reason to write but such a book as this, must needs see this if he regard what he said. And therefore I must take it for granted that his Argument is against both alike: even to prove that Accepting of Christ as Lord, or as Saviour, is no faith or obedience at all. But the Reader will hardly believe till he weigheth it, that a waking man would reason thus upon such a Question as this in hand.
5. Consenting that Christ shall be my Lord and Teacher, and Head, doth imply a consent, and so a Purpose of future obeying, learning and receiving from him; And so consenting that Christ shall be my Righteousness, Intercessor, and Justifier, doth imply a Purpose of Trusting in him for the future. And yet this consent in both cases is Justifying faith.
6. And its doleful Doctrine (were he a true Prophet) to all Gods Church, that Purposes and Intentions to believe and obey, are no more then may be found in Hypocrites or Reprobates. For though there are superficial uneffectual purposes and Intentions in them, as there is an uneffectual faith in them; yet if no Purposes and Intentions will prove men Saints, then nothing in this world will prove them Saints; For the Evidences of Grace are more certain to him that hath them, in the Heart then in the outward Actions. And in the Heart, the very new Creature lieth much in these two. Desires themselves will prove true Grace: Much more when they rise to settled Purposes. Why else did Barnabas exhort the young beginners▪ that [with purpose of Heart they should cleave unto the Lord] as intimating that their stability lay in this; And Intentions are the very Heart of the New man. For Intention is that act that is exercised about the End, which is God himself. Intendere finem, is no more then Velle vel Amare Deum; It is the Love of God above all. And if this be common to Hypocrites and Reprobates, what a case are we in then?