A26977:186
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.
47. As Christ is less improperly said to have Represented our Persons in his satisfactory Sufferings, than in his personal perfect Holiness and Obedience; so he is less improperly said to have Represented all mankind as newly fallen in Adam, in a General sense, for the purchasing of the universal Gift of Pardon and Life, called, The new Covenant; than to have Represented in his perfect Holiness and his Sufferings, every Believer considered as from his first being to his Death. Though it is certain that he dyed for all their sins from first to last. For it is most true, 1. That Christ is as a second Adam, the Root of the Redeemed; And as we derive sin from Adam, so we derive life from Christ, (allowing the difference between a Natural and a Voluntary way of derivation.) And though no mans Person as a Person was actually existent and offended in Adam, (nor was by God reputed to have been and done) yet all mens Persons were Virtually and Seminally in Adam as is aforesaid; and when they are existent persons, they are no better either by Relative Innocency, or by Physical Disposition, than he could propagate: and are truly and justly reputed by God to be Persons Guilty of Adams fact, so far as they were by nature ⟨p. 69⟩seminally and virtually in him: And Christ the second Adam is in a sort the root of Man as Man, (though not by propagation of us, yet) as he is the Redeemer of Nature it self from destruction, but more notably the Root of Saints as Saints, who are to have no real sanctity but what shall be derived from him by Regeneration, as Nature and Sin is from Adam by Generation. But Adam did not represent all his posterity as to all the Actions which they should do themselves from their Birth to their Death; so that they should all have been taken for perfectly obedient to the death, if Adam had not sinned at that time, yea or during his Life. For if any of them under that Covenant had ever sinned afterward in their own person, they should have died for it. But for the time past, they were Guiltless or Guilty in Adam, as he was Guiltless or Guilty himself, so far as they were in Adam: And though that was but in Causâ, & non extra causam; Yet a Generating Cause which propagateth essence from essence, by self-multiplication of form, much differeth from an Arbitrary facient Cause in this.