A26977:192
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.
There is another question unprofitably handled, ⟨p. 73⟩Whether the Propitiation which includeth both Satisfaction and Merit, be to be ascribed to the Active or Passive Obedience of Christ? Ans. 1. Both his Active, Personal, Perfect and Perpetual Obedience, which by reason of his humane nature assumed, and subjection unto God was due, and also that Obedience to the great and transcendent Command of suffering the death of the Cross, both concur as Causes of Remission and Justification. 2. The Scriptures usually ascribe it to the Blood, Death, & Sacrifice of Christ, and never to the Personal Active Obedience of Christ's to the Moral Law. 3. Yet this Active Obedience is necessary, because without it he could not have offered that great Sacrifice of himself without spot to God. And if it had not been without spot, it could not have been propitiatory and effectual for Expiation. 4. If Christ as our Surety had performed for us perfect and perpetual Obedience, so that we might have been judged to have perfectly and fully kept the Law by him, then no sin could have been chargeable upon us, and the Death of Christ had been needless and superfluous. 5. Christs Propitiation freeth the Believer not only from the obligation unto punishment of sense, but of loss; and procured for him not only deliverance from evil deserved, but the enjoyment of all good necessary to our full happiness. Therefore, there is no ground of Scripture for that opinion, that the Death of Christ and his Sufferings free us from punishments, and by his Active Obedience imputed to us we are made righteous, and the heirs of life. 6. If Christ was bound to perform perfect and perpetual Obedience for us, and he also performed ⟨p. 74⟩it for us, then we are freed not only from sin, but Obedience too: And this Obedience as distinct and separate from Obedience unto death, may be pleaded for Justification of Life, and will be sufficient to carry the Cause. For the tenor of the Law was this, Do this and live: And if man do this by himself or Surety, so as that the Lawgiver and supreme Judg accept it, the Law can require no more. It could not bind to perfect Obedience and to punishment too. There was never any such Law made by God or just men.