A26977:454
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.
5. His [Lex nisi praestita neminem justificat] is true; and therefore no Man is justified by the Law, But his next words [& praestitam omnes in Christo agnoscunt] seemeth to mean that [It was performed by us in Christ]; Or that [It justifieth us, because performed perfectly by Christ as such]: Which both are the things that we most confidently deny. It was not Physically, or Morally, or Politically, or Legally, or Reputatively, (take which word you will) fulfilled by us in Christ: it doth not justify us, because it was fulfilled by Christ, (as such, or immediately, and eo nomine). It justified Christ, because he fulfilled it; and so their Law doth all the perfect Angels. But we did not personally fulfil it in Christ; it never allowed vicarium obedientiae to fulfil it by our selves or another: Therefore another's Obedience, merely as such, (even a Mediators) is not our Obedience or Justification: But that Obedience justifieth us, as given us only in or to the effecting of our Personal Righteousness, which consisteth in our right to Impunity, and to God's Favour and Life, freely given for Christ's Merits sake, and in our performance of the Conditions of the Law of Grace, or that free Gift, which is therefore not a co-ordinate but a sub-ordinate Righteousness (and Justification) to qualify us for the former. This is so plain and necessary, that if (in sense) it be not understood by all that are admitted to the Sacramental ⟨p. 146⟩Communion, (excepting Verbal Controversies or Difficulties) I doubt we are too lax in our admissions.
5. His [Lex nisi praestita neminem justificat] is true; and therefore no Man is justified by the Law, But his next words [& praestitam omnes in Christo agnoscunt] seemeth to mean that [It was performed by us in Christ]; Or that [It justifieth us, because performed perfectly by Christ as such]: Which both are the things that we most confidently deny. It was not Physically, or Morally, or Politically, or Legally, or Reputatively, (take which word you will) fulfilled by us in Christ: it doth not justifie us, because it was fulfilled by Christ, (as such, or immediately, and eo nomine). It justified Christ, because he fulfilled it; and so their Law doth all the perfect Angels. But we did not personally fulfil it in Christ; it never allowed vicarium obedientiae to fulfil it by our selves or another: Therefore anothers Obedience, merely as such, (even a Mediators) is not our Obedience or Justification: But that Obedience justifieth us, as given us only in or to the effecting of our Personal Righteousness, which consisteth in our right to Impunity, and to God's Favour and Life, freely given for Christ's Merits sake, and in our performance of the Conditions of the Law of Grace, or that free Gift, which is therefore not a co-ordinate but a sub-ordinate Righteousness (and Justification) to qualifie us for the former. This is so plain and necessary, that if (in sense) it be not understood by all that are admitted to the Sacramental