A26977:646
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.
If not, it's well you are brought to confess the Truth, though not to confess a former Error. If yea, then it's well that so loud and wide a seeming disagreement is confessed to be none, that your Juniors may take warning, and not be frightened from Love and Concord by every melancholy Alarm. Yea, you declare your conformity to the Litany, [Remember not our Offences, nor the Offences, of our Fore fathers], and many words of indignation you use for my questioning it. All this I like very well as to the Cause; And I matter it not much how it looks at me: If you agree more angrily than others disagree, the Cause hath some advantage by the Agreement. Though me-thinks it argueth somewhat unusual, that seeming Dissenters should close by so vehement a Collision. But yet you will not agree when you cannot choose but agree, and you carry it still as if your Alarm had not been given without cause: Must we agree, and not agree? What yet is the Matter? Why it is [a new original sin]. My ordinary expressions of ⟨p. 5⟩it may be fully seen in the Disputation: The phrase you laid hold on in a Preface is cited before, [That we participate of no guilt, and suffer for no original sin but Adam's only], I denied. And what's the dangerous Error here? That our nearer Parents sin was Adams, I may presume that you hold not. That we are guilty of such, you deny not: That it is sin, I find you not denying: sure then all the difference must be in the word [ORIGINAL]. And if so, you that so hardly believe your loud-noised disagreements to be but verbal, must patiently give me leave here to try it. Is it any more than the Name ORIGINAL that you are so heinously offended at? Sure it is not: Else in this Letter purposely written about it, you would have told your Reader what it is. Suffer me then to summon your Alarmed Juniors to come and see what a Spectrum it is that must affright them; and what a Puppet-Play or dreaming War it is, that the Church is to be engaged in, as if it were a matter of Life and Death? Audite juvenes! I took the word [ORIGINAL] in this business to have several significations. First, That is called [ORIGINAL] Sin, which was the ORIGO of all other sins in the Humane World: And that was not Adam's sin, but Eves. 2. That which was the ORIGO of sin to all the World, save Adam and Eve, communicated by the way of Generation: And that was Adams and Eves conjunct, viz. 1.
If not, it's well you are brought to confess the Truth, though not to confess a former Error. If yea, then it's well that so loud and wide a seeming disagreement is confessed to be none, that your Juniors may take warning, and not be frightned from Love and Concord by every melancholy Allarm. Yea, you declare your conformity to the Litany, [Remember not our Offences, nor the Offences, of our Fore fathers], and many words of indignation you use for my questioning it. All this I like very well as to the Cause; And I matter it not much how it looks at me: If you agree more angrily than others disagree, the Cause hath some advantage by the Agreement. Though me-thinks it argueth somewhat unusual, that seeming Dissenters should close by so vehement a Collision. But yet you will not agree when you cannot chuse but agree, and you carry it still as if your Allarm had not been given without cause: Must we agree, and not agree? What yet is the Matter? Why it is [a new original sin]. My ordinary expressions of