A27015:1183
The safe religion, or, Three disputations for the reformed catholic religion against popery proving…The safe religion, or, Three disputations for the reformed catholike religion against popery proving…
The safe religion, or, Three disputations for the reformed catholic religion against popery proving that popery is against the Holy Scriptures, the unity of the catholic church, the consent of the ancient doctors, the plainest reason, and common judgment of sense it self / by Richard Baxter.The safe religion, or, Three disputations for the reformed catholike religion against popery proving that popery is against the Holy Scriptures, the unity of the catholike church, the consent of the antient doctors, the plainest reason, and common judgment of sense it self / by Richard Baxter.
London: printed by Abraham Miller for Thomas Underhill, 1657
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.
21.1 When as the Scripture plainly excludes works as causes from the act of justification, though it require them in the subject or person justified, as necessary fruits of justifying faith, by which believers are justified that is declared to be just; but they assert that we are not justified before God by faith only but also by works as the causes of justification.
21.1 When as the Scripture plainly excludes works as causes from the act of justification, though it require them in the subject or person justified, as necessary fruits of justifying faith, by which believers are justified that is declared to be just; but they assert that we are not justified before God by faith onely but also by works as the causes of justification.
- 121. Neither faith nor works are proper causes.
22. And in this matter they make James plainly to contradict Paul.
23. And they invert the disputation of Paul, as if the Question he disputes were, whether faith justifies without works, but whether works justify without faith.
23. And they invert the disputation of Paul, as if the Question he disputes were, whether faith justifies without works, but whether works justifie without faith.