A26977:162
Of the imputation of Christ's righteousness to believers in what sense [sic] sound Protestants…Of the imputation of Christ's righteousness to believers in what sence [sic] sound Protestants…
Of the imputation of Christ's righteousness to believers in what sense [sic] sound Protestants hold it and of the false devised sense by which libertines subvert the Gospel : with an answer to some common objections, especially of Dr. Thomas Tully whose Justif. Paulina occasioneth the publication of this / by Richard Baxter a compassionate lamenter of the Church's wounds caused by hasty judging ... and by the theological wars which are hereby raised and managed ...Of the imputation of Christ's righteousness to believers in what sence [sic] sound Protestants hold it and of the false divised sence by which libertines subvert the Gospel : with an answer to some common objections, especially of Dr. Thomas Tully whose Justif. Paulina occasioneth the publication of this / by Richard Baxter a compassionate lamenter of the Church's wounds caused by hasty judging ... and by the theological wars which are hereby raised and managed ...
London: printed for Nevil Simmons and Jonathan Robinson, 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.
28. Therefore God doth not repute us to have done it, seeing it is not true.
29. It is impossible for the individual formal Righteousness of Christ, to be our Formal personal Righteousness. Because it is a Relation and Accident, which cannot be translated from subject to subject, and cannot be in divers subjects the same.
30. Where the question is, Whether Christs Material Righteousness, that is, his Habits, Acts and Sufferings themselves, be Ours, we must consider how a man can have Propriety in Habits, Acts and ⟨p. 59⟩Passions who is the subject of them: and in Actions, who is the Agent of them. To Give the same Individual Habit or Passion to another, is an Impossibility, that is, to make him by Gift the subject of it. For it is not the same, if it be in another subject. To make one man really or physically to have been the Agent of another's Act, even that Individual Act, if he was not so, is a contradiction and impossibility; that is, to make it true, that I did that which I did not. To be ours by Divine Imputation, cannot be, to be ours by a false Reputation, or supposition that we did what we did not: For God cannot err or lie. There is therefore but one of these two ways left, Either that we our selves in person, truly had the habits which Christ had, and did all that Christ did, and suffered all that he suffered, and so satisfied and merited Life in and by him, as by an Instrument, or Legal Representer of our persons in all this; Which I am anon to Confute: or else, That Christs Satisfaction, Righteousness, and the Habits, Acts and Sufferings in which it lay, are imputed to us, and made ours; not rigidly in the very thing it self, but in the Effects and Benefits; In as much as we are as really Pardoned, Justified, Adopted by them, as the Meritorious cause, by the instrumentality of the Covenants Donation, as if we our selves had done and suffered all that Christ did, as a Mediator and Sponsor, do and suffer for us: I say, As really and certainly, and with a fuller demonstration of Gods Mercy and Wisdom, and with a sufficient demonstration of his Justice. But not that our propriety in the benefits is in all respects the same, as it should have been if we had been, done, and suffered our selves what Christ did. Thus Christs Righteousness is ours.