A26977:397
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.
Object. 9. When you infer, That if we are reckoned to have perfectly obeyed in and by Christ, we cannot be again bound to obey our selves afterward, nor be guilty of any sin; you must know that it's true, That we cannot be bound to obey to the same ends as Christ did, (which is to redeem us, or to fulfil the Law of Works) But yet we must obey to other ends, viz. Ingratitude, and to live to God, and to do good, and other such like.
Answ. 1. This is very true, That we are not bound to obey to all the same ends that Christ did, as to redeem the World, nor to fulfil the Law of Innocency. But hence it clearly followeth that Christ obeyed not in each of our Persons legally, but in the Person of a Mediator, seeing his due Obedience and ours have so different Ends, and a different formal Relation, (his being a conformity proximately to the Law, given him as Mediator) that they are not so much as of the same species, much less numerically the same.
2. And this fully proveth that we are not reckoned to have perfectly obeyed in and by him: For else we could not be yet obliged to obey, though to other ends than he was: For either this Obedience of Gratitude is a Duty or not; If not, it is not truly Obedience, nor the omission sin: If yea, then that Duty was made a Duty by some Law: And if by a Law we are now bound to obey in gratitude (or ⟨p. 128⟩for what ends soever) either we do all that we are so bound to do, or not. If we do it (or any of it) then to say that we did it twice, once by Christ, and once by our selves, is to say that we were bound to do it twice, and then Christ did not all that we were bound to, but half: But what Man is he that sinneth not? Therefore seeing it is certain, that no Man doth all that he is bound to do by the Gospel, (in the time and measure of his Faith, Hope, Love, Fruitfulness, &c.) it followeth that he is a sinner, and that he is not supposed to have done all that by Christ which he failed in, both because he was bound to do it himself, and because he is a sinner for not doing it.