A26977:506
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.
7. That we are justified by this Faith, as it is [A moral Act of Man, adapted to its proper Office, made by our Redeemer, the Condition of his Gift of Justification, and so is the moral receptive aptitude of the Subject, or the Dispositio materiae vel subjecti Recipientis]: Where the Matter of it is [An adapted moral Act of Man] (by Grace). The Ratio formalis of its Interest in our Justification is [Conditio praestita] speaking politically, and [Aptitudo vel Dispositio moralis Receptiva] speaking logically; which Dr. Twiss still calleth Causa dispositiva.
8. That Repentance as it is a change of the Mind from Unbelief to Faith, (in God the Father, ⟨p. 163⟩Son; and Holy Ghost) is this Faith denominated from its Terminus à quo (principally).
9. That we are continually justified by this Faith as continued, as well as initially justified by its first Act.
10. That as this Faith includeth a consent to future Obedience, (that is, Subjection) so the performance of that consent in sincere Obedience, is the Condition of our Justification as continued (Secondarily) as well as Faith (or consent it self) primarily: And that thus James meaneth, that we are Justified by Works.