A26977:480
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.
Answ. 1. This is such another Consenting Adversary ⟨p. 157⟩as once before I was put to answer; who with open mouth calls himself consequentially what he calleth me; if the same Cause, and not the Person make the Guilt. Nay let him consider whether his grand and most formidable Weapon [So also saith Bellarmine, with other Papists] do not wound himself: For they commonly say, That the first Justification is not of Works, or Works do not first justify us. Have I not now proved that he erreth and complieth with the Papists? If not, let him use better Arguments himself.
Answ. 1. This is such another Consenting Adversary ⟨p. 157⟩as once before I was put to answer; who with open mouth calls himself consequentially what he calleth me; if the same Cause, and not the Person make the Guilt. Nay let him consider whether his grand and most formidable Weapon [So also saith Bellarmine, with other Papists] do not wound himself: For they commonly say, That the first Justification is not of Works, or Works do not first justifie us. Have I not now proved that he erreth and complyeth with the Papists? If not, let him use better Arguments himself.
2. But why is the first Justification called Private? Either he meaneth God's making us just constitutively, or his judging us so: and that per sententiam conceptam only, or prolatam also.
1. The common distinction in Politics, inter judicium Privatum & Publicum, is fetched from the Judg, who is either Persona privata vel publica: a private Man, or an authorized Judg judging as such: And so the Judgment of Conscience, Friends, Enemies, Neighbours, mere Arbitrators, &c. is Judicium privatum; and that of a Judg in foro, is Judicium publicum, (yea, or in secret, before the concerned Parties only in his Closet, so it be decisive): If this Learned Doctor so understand it, then, 1. Constitutive Justification (which is truly first) is public Justification, being done by God the Father, and by our Redeemer, who sure are not herein private authorized Persons. 2. And the first sentential Justification, as merely Virtual, and not yet Actual, viz. as it's virtually in the Justifying Law of Grace as norma Judicis is public in suo genere, being the virtus of a Public Law of God, or of his Donative Promise. 3. And the