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death_n	lord_n	show_v	supper_n	4,170	5	9.3436	5	false

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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A32758	Alexipharmacon, or, A fresh antidote against neonomian bane and poyson to the Protestant religion being a reply to the late Bishop of Worcester's discourse of Christ's satisfaction, in answer to the appeal of the late Mr. Steph. Lob : and also a refutation of the doctrine of justification by man's own works of obedience, delivered and defended by Mr. John Humphrey and Mr. Sam. Clark, contrary to Scripture and the doctrine of the first reformers from popery / by Isaac Chauncey.	Chauncy, Isaac, 1632-1712.	1700 (1700)	Wing C3744; ESTC R24825	233,282	287

the Law in all acceptations Now Christ as a second Adam brought in a righteousness upon both these accounts 1. His perfect compleat active Obedience in opposition to Adam's Sin obedience to disobedience Rom. 5.14 If thro the offence of one many be dead much more the grace of God and the gift by grace which is Christ's obedience which is by one man hath abounded unto many So in every v. to the end of the chapter Christ's obedience was not only to save us from punishment but to take of all the spots of sin in the sight of God Will Neonomian righteousness take away Original sin in the sight of God bring us into the perfection of the Law in the sight of God repair the preceptive part of God's Law Nay will it do any thing to take us of from punishment No they say not if not its worth nothing § 9. Arg. 8. That Righteousness whereby a Sinner is at peace with God reconciled to him and hath access unto his presence with boldness is the Righteousness whereby he is Justified but the Righteousness of Christ is such the minor is evident Rom. 5.1 2. Eph. 2.13 14. Rom. 5.10 Col. 1.20 The major appears Justification is our reconciling peace with God Ground of boldness of access in Faith and Prayer Rom. 5.1 Heb. 4.15 16. § 10. Arg. 9. That Righteousness which Christ pleads in Heaven for us is our Justifying righteousness but it is his own righteousness which he pleads in Heaven for us Ergo This righteousness is our Justification righteousness Doth Christ plead our righteousness or his own Not ours sure he pleads for acceptance of our services thro' his righteousness he entred into the holyest of all with his blood What was it to procure A Justifying righteousness of ours for him to plead before his Father § 11. Arg. 10. If there be no name of any other nor Salvation in any other among men besides Christ's than there 's no righteousness for Justification of a Sinner but Christ's but the antecedent is true Acts. 4.12 the place so full and express there 's no disputing it But our Neonomians will deny the antecedent for this is the stone that is set at naught by our new Gospel builders they will say that there 's justification righteousness in men and in the name of themselves and their own righteousness they shall be Justified but then I say there 's another name and salvation in some other among men if that justifying righteousness is our salvation only For what is in Christ is it not in them And tho Christ purchased it the salvation is in them not in Christ § 12. Arg. 11. If Christ be the end of the law for Righteteousness to every one that believeth then his righteousness is the only Justifying righteousness but Christ is so the Antecedent is true Rom. 10.4 all the aim and design of God in his law in making it is that it may be answered in righteousness Christ is this end as to all saved ones and as to believers he said not that we are the end of the law by our own righteousness or that Christ merited that we should be the end of the law or shou'd be the righteousness of a new law but Christ is so if their had been any other end for righteousness he would have told us of it The consequence needs no proof for whatever fully answer the end of the law in active and passive obedience for us is justifying righteousness in the eye of the law it looks for no more but the Neonomians will say here is the old law meant and Christ answered that I say then if he did justify us as to Old law righteousness a fig for the New law and the pretended Justification thereby § 13. Arg. 12. That righteousness which in a lively manner is held forth in the seals of the Covenant and as seals of the righteousness of faith is justifying righteousness but that is the righteousness of Christ Ergo. For the minor that 's plain the washing with water held forth his washing us from our sins in his blood the eating the bread and drinking the wine it is to signify our feeding upon the Body of Christ by Faith on which he bore our sins and drinking of his Blood which he shed for the remission of Sins As to the major its plain they hold forth Christ to be our justifying righteousness Act. 2.38 and that we live upon this righteousness as the Lord's Supper holds forth in a spiritual eating the Body and drinking his Blood do we shew forth our own death or life of works or his that they should be seals of our own righteousness and not of Christs § 14. Arg. 13. If no righteousness but a Suretiship and Preistly righteousness can justify a Sinner before God then Christ's righteousness alone can do it but nothing but a Suretiship and Priestly righteousness can c. The minor is proved because we are Bankrouts have nothing to pay neither in our selves by nature nor bestowed on us that which the holiest man hath in sanctification bearing no proportion to our sins and God's demands therefore it must be the righteousness of a Surety that 's holy harmless c. that pays a righteousness for us adaequate to the demands of the Law The consequence will hold because there was no other Surety to God for Sinners but Christ he hath engaged to pay for us and hath paid and his payment accepted His Blood was shed for many for the remission of sins he was the great high Priest and as such he was a Surety Heb. 7.21.22 ch 2.17 § 15. Arg. 14. If there be no Gospel righteousness in respect of a Sinner but Christ's righteousness then Christ's righteousness is our Justifying righteousness but there 's no Gospel righteousness The minor is thus proved The righteousness by which a Sinner is Justified is Gospel 1. Because it s not wrought by himself but by another for him 2. Because it s given to him freely it s a Law righteousness in respect of Christ Now when by our graces and duties we claim Justification as due to us upon performing conditions we make all our works legal and put them in the room of Christ's righteousness for Justification The consequence is clear because a Sinner can be saved only by a Gospel righteousness that of Christ that is offer'd him and he receives as the Gospel glad tidings for its good news and Gospel to any man to hear of one that is able and willing to pay his debt for him § 16. Arg. 15. If there be no life to be given to a Sinner by the righteousness of any law perform'd by him then the righteousness of Christ is the only righteousness that he is justified by but there is no life to be given to any Sinner by the righteousness of any law perform'd by him Ergo. The antecedent is fully proved by the Gal. 3.21 where Law is used indefinitely in both parts of the Texts

to the righteousness of the law but to his own righteousness in the largest consideration any thing of his own now What he saith to Rom. 10.1 is answered before The Christians Faith and new Obedience out of doubt by God's help are his righteousness Resp These men will hold their Conclusion let the Scripture say what it will Then the import of the Apostle must be thus That I may be found in Christ not having mine own righteousness which is of the old law but my righteousness of the New Law through faith the righteousness which is of God by faith Paul's righteousness as a Jew and Pharisee was one thing and Paul's Faith and Obedience which is his righteousness as a Christian is another To which I answer 1. That Paul's righteousness after Conversion is here directly opposed to the righteousness of Christ for he would not be found in his own but this righteousness of Christ to be found in it i. e. by judicial Enquiry his own righteousness can't be holiness or the having it for he doth not nor would say he would not be found having of holiness 2. There can be no Gospel-righteousness of our own that stands in competition with the righteousness of Christ for Justification for then its legal and fleshly 3. A man 's own righteousness whether before or after pretended Conversion is his own of the same nature and kind whatever he himself may think of it 4. If it was Paul's Judgment that his works was only chang'd from one law to another and thought that he was now to be justified by his Gospel-Works he was as far from the Kingdom of Heaven as before for one law can no more justifie a man by his own works than another therefore rejects all righteousness of a law 5. He is very full in expressing what righteousness he would be found in in no righteousness of his own for all such is legal in the righteousness of Christ in him this he tells us is the righteousness which faith lays hold on and this is the righteousness of God which God imputes to Justification and the sinner receives by faith 6. He intends not any thing here of Sanctification in this v. but speaks singly and by it self of it in the next neither doth he call it his righteousness but in this ver sets aside all his works tho he shews his value of them in their place yet as for any place in Justification he counted them but Dross and Dung He adds the Words of our Saviour except your righteousness exceeds the righteousness of the Scribes and Pharisees which is against him for no mans righteousness exceeds theirs which stand in his own for Justification before God It must not be our own that can it must be Christs alone for no other exceeds theirs § 7. Mr. Cl. The next Text is by the obedience of one shall many be made righteous Rom. 5.19 Here Mr. Cl. and Mr. H. both exclude Christ's active obedience as having nothing to do Mr. H. saith this is perfect Antinomian Faith and excludes Repentance quite out of this life I must tell him I am sorry he understands Repentance no better those that he calls Antinomian knows how to reconcile Christs Perfections and their Duties together I see better than he doth as if Christ being a perfect Second Adam did exclude Grace from us where it is of his fulness for righteousness and holiness that we receive and exercise Grace but so much only by the way as a Mark upon the Dirt that he often throws on the Protestants and Reformers and upon the Lord Jesus Christ himself I must confess that I answer him with more mildness than he deserves As to the exclusion of the active obedience of Christ there 's no ground for it in the Text but quite contrary the design of the Apostle in the 2d part of the Chapter from v. 12. is to shew how Sin and Death entered by the First Adam and how Righteousness and Life entered by the Second Adam He accordingly compares them together as contraries shews that the first was a Figure of the other in his general nature but after shews notwithstanding their agreement in a general nature how greatly they differ specifically sin entred into the World by the First Adam by imputation of his Sin and by Propagation so Righteousness by Imputation and Life as the Promise annexed unto the Second Adam The First Adam was a Type or Figure of the Second 1. In that the First was a Publick Foederal and Seminal Head to all his Posterity so the Second was to all his and therefore upon the Fall of Man from the Perfection of the Law the Second is made under the Law and stands in all the Perfection of it as a Publick Head to all his spiritual Seed Now that Christ's active obedience is not excluded in the Text appears by the plain Antithesis of the First Adam's disobedience to the Second's obedience for where disobedience and obedience are set one against another then as the one is actual sin so the other is positive obedience for if only passive obedience be here meant then it should be said as by one mans disobedience many were made sinners so by the Sufferings or Satisfactions of one many were made righteous 2. The First in the Figure was a Publick Person in respect of his actual obedience or disobedience to the Law of God therefore the Second Adam must be a Publick Person also in respect of his active obedience or else he answers not to the Figure 3. Christ could not be without active obedience as the Head and Root of his Church the Root must be actually holy or else the Branches cannot be so 4. It was essential to his High-Priesthood to be holy harmless c. as such and a High Priest is a Publick Person and stands for the People I could be very large in proving that Christ's active obedience belongs to that righteousness of Christ by which we are justified but I shall not have room here Mr. Cl. makes as if he would exclude Christ's active obedience only from righteousness but it is the passive also which both he and Mr. H. strikes at for he saith As by Adam's sin all his posterity were brought into a state of sin so that by the Merits of Christ's sufferings they are brought into such a state as that they may be made righteous Resp i. e. They are brought into such a capacity by Christ's purchasing a new law that they may possibly be righteous by their own righteousness So that Adam by his sin brought his into a state of sin but Christ by his righteousness doth procure a possibility of a righteousness for his so that the Second Adam comes short of the First in Conveiance whereas the Apostle hath much more Rom. 5.17 If by one mans offence death reigned by one much more the grace of God and the gift by grace hath abounded unto many v. 15. So if by the

dwells in Eternity there 's no Time nor Succession Christ was set up from Eternity Prov. 8. as Surety a Thousand Years are to God but as one Day and much less therefore Christs Execution of his Suretiship on Earth in the Days of his Flesh was Eternally before the Lord hence he is said to be slain from the Foundation of the World hence the faithful before his coming had a full 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Remission of Sin through this Covenant Relation of Christ there was not a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or passing them by for Remission till Christ was actually Slain but they had the Vertue of his Death as fully as we Heb. 4.15 7. He continues our Surety that hath paid standing and pleading his full Satisfaction for us therefore is our Surety now since Payment carrying his own Blood into the Holiest of all and there making Intercssion for us CHAP. XV. More Places of Scripture Vindicated from False Glosses Section 1. Of Daniel 9.24 § 2. Of Ephes 1.4 § 3. 2 Cor. 5.19 examined § 4. Of Gal. 5.7 8. § 5. The Sence of the Apostle James § 6. Mr. H. and Mr. Cl. Answered Section 1. MR. Hum. interprets Daniel 9.24 thus He shall make reconciliation for iniquity and so shall bring in an everlasting righteousness i. e. he should by his death procure a Covenant or Law of Grace by our performance whereof without the law we are righteous and must be saved 'T is that is our righteousness if Christ had not procured for us this New Law we could not be saved Resp Let us see how Mr. H's Gloss will hold with the Text for I am sure it holds not with the Analogy of Faith Seventy weeks shall be distributed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in which word lies the Key of the Prophesie not to our purpose now to speak to upon thy People i.e. the Church of the Jews here and upon the City of thy Holiness or Holy City to finish transgression to make an end of sin these Events seem in our English to be the same but they are not in the Original the first is most agreeable to the Margent 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to restrain transgression i. e. by the Reformation of Ezra and Nehemiah in the compass of these 72 Weeks but to make an end 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 make an end of sins or sin-offerings by the offering up of Christ within the 72 Weeks and to make expiation for sin true not typical and perfect Expiation by the Expiation made by the Blood of Christ and to bring everlasting righteousness 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to bring in eternal righteousness or the righteousness of ages Lxx 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 We shall go no further in the Prophecy This Prophecy is generally owned to belong to the first coming of Christ and in this Verse the time is set in a mysterious manner to the coming of Christ his offering up and erecting the Gospel Church the Angels the Events that should fall out in this compass of time especially toward the latter end in the Sacrifice of Christ wherein he should make an end of sin 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the abolishing Sin by the sacrifice of himself Heb. 9.26 wherein he also finished all sin-offerings 2. He should put it away by making atonement and Expiation Lxx. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to blot out and attone for transgression 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in pih signifieth to make Expiation and Atonement by Sacrifice even to the blotting them out and full satisfaction to Divine Justice for then sin is expiated when the Debt-Book is cancell'd thus the bloud of the Sacrifice was sprinkled on the Book of the Law and on all the People so that there is plenary satisfaction in the bloud of Christ and thereby a righteousness everlasting brought in i. e. preached called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rev. 14.6.2 Thereby revealed and made manifest freed from the Vails and Shadows of the Old Testament for tho it was given us in Christ before the World began and lay obscured long under the Old Testament Types yet now was made manifest by the appearing of our Lord Jesus Christ who hath abolished Death 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 nulling or abandoning death and brought life and immortality to light through the Gospel the Apostle seeming plainly to allude to these expressions of Daniel the bringing in of righteousness is plainly no more than the bringing the sacrifice and satisfaction of Christ for everlasting righteousness opposed to the righteousness of the legal Sacrifices which was but temporary offered every year but this Expiation of Christ was one offering and the righteousness of Ages or if it carry any thing distinct from preceding Events that it be not to be understood of the passive obedience of Christ the Spirit of God expresseth to all the fulness thereof he adds this to signifie the active obedience of Christ which is also everlasting and to be understood always as a complement of that perfect righteousness of Christ In Answer to Mr. H. I say 1. Christ himself is the everlasting righteousness it s not procured but it s that which procures 2. The Righteousness of Christ is here prophesied of not the righteousness of our selves 3. It s the Righteousness that expiates the old transgressions and therefore here is nothing of a New-Law spoken of 4. Justifying righteousness is such as satisfies the Law broken and therefore there must be at least Expiation in it 5. It s very absurd and contradictio in adjecto to talk of a Law of Grace if thereby be meant a law for Justification and again absurder to talk of performing the condition of a law without law 6. How is new-law-righteousness for it s but imperfect obedience and therefore will be quite wipt away at death for when things that are perfect are come those that are imperfect are done away you will say it may last in a perfect righteousness than the New Law will turn into he old for they make imperfection to be a proper adjunct of the works of the New-Law and appropriate to it to distinguish it from the old law So that here they are justified by the New Law and in Heaven by the Old Law What a stir do these men make with the Law and how do they shift and shirk from one law to another swerving from Faith and Truth to laws singly making themselves great teachers of the laws but understanding neither what they say nor whereof they affirm I would fain know whether Daniel was justified by his own New Law righteousness it seems he did not understand that that kind of Justification was then a-foot and its a Wonder the Angel Gabriel could come to tell him that in a few years hence the Messias should come and bring in old self righteousness again for Justification which is so choice and precious a Commodity that it shall cost him his blood to purchase Would not Daniel be amazed at it that a man so