out the Fall of Angels for Adams soul was as perfect in the knowledge of all moral things as Christs soul was and therefore though Christ permitted the Devil to tempt him for forty dayes together yet when at last the Devil saw he could not prevail with those temptations he began to tempt him to moral sins namely to worship him c. But then Jesus said unto him Hence Satan Mat. 4. 10. The like would Adam have said if he had been tempted to a moral sin At the first saith Peter Martyr Adam could not by his reason In Appendix to his Com. pl. p. 145. know that the Devil was fallen or else his will had been governed by his mind Conclusions from the Premiseâ— 1 Hence we may discern what was the true nature of the first Covenant namely that it did not consist in Adams obedience or disobedience to the moral Law of nature But in his obedience or disobedience to a meer positive Law concerning his act of eating of the two Trees 2 Hence it follows That in case the Devil had first tempted Adam to a moral sin he had by that act discovered himself to Adam as he did to Christ to be naught then the Devil had lost his labour in his temptation for then Adams will would have been governed by his inlightnedmind and then such temptations would have been loathsome to his pure nature as they were to Christ and then he would have said to Sathan as Christ did Hence Sathan and then Sathan could not have prevailed afterwards for Adams wisdome was such that he would not have delayed to eat of the Tree of life in the first place as the best food for his confirmation 3 Hence it follows That Adam did not first sin in soul as Mr. Norton holds and as indeed he had done in case he had sinned against any branch of the moral Law of nature but his sin was only against that positive Law that did only forbid his bodily act of eating as the only breach of the first Covenant of Works 4 Hence it follows That the arguing of the Dialogue in Original sin did not fall upon us for the breach of the moral Law but for the breach of a positive Law and Covenant about things indifferent in their own nature p. 188. is sound and good namely in affirming that the punishment of original sin did not fall upon us for the breach of the moral Law but for the breach of such a positive Law as is of a far differing nature from the moral Law 5 Hence it follows That if Adam had but once eaten of the Tree of life as his wisdome would have caused him to do in the very first place if the Devil had not so speedily circumvented him he had thereby been confirmed in his created perfections and all his posterity with him they should have had a propagated Righteousnesse because God did enter into Covenant with Adam as a publick person saith Mr. Burges and also generally all Protestant Divines 6 Hence it follows That the moral Law in Adams nature was not ordained for Adams justification as Mr. Norton holds The moral Law of nature was not ordained for Adams justification but as a condition only oâ— his created perfections therefore it would have been the rule of his life if he had but first eaten of the tree of liâ—e but only as a necessary condition of his created perfection for God could not make man perfect but by making him perfectly conformable to the moral Law But Mr. Norton saith in page 231. That four things were requisite to Adams justification by the works of the Law And at fourthly he saith That justification was promised to eternal continuance in obedience Reply From this Assertion it follows That Adam might have continued Ten thousand years in his integrity and yet have failed at last and so he should never have been justified by the works of the Law and then some of his children should have been begotten after the Image of God in those Ten thousand years space and all the rest after that time after the image of Sathan And Mr. Norton in Page 254. hath another Paradox as strange as this namely That upon supposition of Adams continuance in obedience all the acts of his obedience even to the finishing of perfect Righteousnesse had been imputed unto his seed according unto the nature of the Covenant of works unto their attaining of justification by the Law And saith he in Page 244 Adams justification consisted not in one act of obedience This Assertion is directly contrary to the Tenure of the first Covenant For it is acknowledged by Bucanus whom I No act of Adams obedience had been imputed to his posterity for their obedience but his first act in eatting of the tree of â—iâ—e in case he had stood have cited with Parereus in Sect. 3. that all the sins of Adam were truly personal except the first and that first sin in eating the forbidden fruit was not so much personal as natural namely it was common to the nature of man in general by vertue of Gods Covenant And just the same must be affirmed of the acts of Adams obedience That upon supposition of his obedience in eating of the Tree of life the first act only of his obedience should have been accounted as a common act of obedience to the nature of man in general by vertue of Gods Covenant See Vindicae Legis also in p. 1 19 120. Secondly Hence also it follows That in case Adam had first eaten of the Tree of life that act also had justified him no further but from Sathans accusaâ—ion And therefore it is a great mistake in Mr. Norton to affirm as he doth in Page 189. that the moral Law is called the Law of works in Rom. 3. 27. because it required personal obedience to life But any man that hath but half an eye may see that the word Law in Rom. 3. 27. hath relation to the whole Oeconomy of Moses but especially to the Ceremonial Law And indeed the Ceremonial Law did Rom. 3. 27. teach an outward justification from their Ceremonial sins in respect of their personal coming to the Sanctuary I grant that Adam in his innocency stood in need of a confirmation of his created perfections but he stood not in any need of justification before his fall except only of justification from the Devils accusation and temptation as I said before for no doubt the Dâ—vil had said to God as he said afterwards against Job that if he might have but leave to tempt Adam then Adam would disobey as they had done But in case Adam had not yeelded to Sathans temptation but had taken warning by the prohibition and by the threatning and had not eaten of the forbidden fruit but had first eaten of the Tree of life then he had been justified by that act against Sathans accusation and temptation but he needed no justification in respect of his
obedience to the moral Law of nature whiles he stood in his created perfections and therefore Rom. 3. 27. doth not prove that the moral Law was ordained to be the Covenant of works for Adams justification much lesse was it ordained to that end for fallen man For saith Mr. Burges God did not since the fall of man ever transact with him in any other Covenant but that of Grace In Vindiciae â—lâ—gis â—ect 22. p. 113. 132. And Blake approves him See also Ball on the Covenant p. 102. 130 135 166 178. The safest way is to hold That God did never ordain the moral Law neither in Adams Innocency nor since his Fall to be a rule of justification by works See Wotton de Recon peccatoris part 2. l. 1. c. 6 7. Seventhly Hence it follows That sinners cannot be justified formally by Gods imputation of Christs obedience to the first Covenant of works unlesse it can be proved that Christ did 〈◊〉 make a voyage into the earthly Paradise of Eden there so not actually of the Tree of life as our Surety in our room and 〈◊〉 to the end that God might impute his fulfilling of the first Covenant to us for our formal justification Such absurd consequences as these will often necessarily follow from Mr. Nortons Doctrine of Gods imputing Christs obedience to the first Covenant of works for our justification Eighthly Hence we may learn how to understand Rom. 5. 19. namely as by one mans disobedience to a meer positive Law the Rom. 5 19 Many as well as the reprobate were made sinners So by the obedience of one to a meer positive Law in his death and sacrifice shall the Many be made righteous Ninthly Hence it follows That it is altogether untrue which Mr. Norton affirms in his first Proposition that Christ did covenant with his Father both to fulfill the Law of works and to suffer the essential punishment of the Curse that thereby he might exactly fulfill the first Covenant in a way of satisfaction to Gods justice for mans justification Tenthly Suppose the first Covenant was made in relation to the moral Law which is not granted nor cannot be proved yet in that sense there is an answer ready in the words of Pareus That God did never require such a double fulfilling as Mr. Norton layes down in his first Proposition namely that Jesus Christ did enter into a covenant with his Father both to do the Command in a way of works and to suffer the essential punishment of the Curse that so he might thereby exactly fulfill the first Covenant in a way of satisfaction for our Righteousnesse It was never heard saith Pareus that the Law did oblige In his Epist to Wbitgenstenius at the end of vrsinus Catechisme p. 797. both to obedience and punishment at the same time but every Law obligeth dis-junctively and not copulatively either to obedience or to punishment for so long as obedience is performed the Law obligeth not to punishment that is it pronounceth no man guilty of punishment But when obedience is violated then the Law obligeth the sinner to punishment This is generally true saith he both of divine and humane Laws Therefore their Suppositions saith he which they do here assume are untrue and repugnant to Gods justice namely that man after his Fall and so the Mediator for man was obliged both to fulfill the Law and to suffer punishment When obedience indeed is violated the sinner is bound to make satisfaction by suffering punishment This being performed he is no more a sinner and he is tyed to obedience not to that for the violation of which he hath suffered punishment but to another new obedience or if again he violate this to a new punishment I have cited this of Pareus for the sake of such as hold the true nature of the first Covenant to consist in Adams obedience or disobedience to the moral Law and so hold as Mr. Norton doth That no satisfaction can be made to Gods justice except Christ be our surety to fulfill the first Covenant by doing the Command in a way of works and by suffering the Essential punishment of the Curse in a way of Satisfaction But I have described the true nature of the first Covenant to lye in Adams obedience or disobedience to the positive Command only and shewed from the Orthodox that Christs obedience in his Incarnation and Death was not to the moral law but to a positive Law for satisfaction to Gods justice for our Redemption and Justification SECTION 2. The Examination of Lev. 18. 5. I Will now examine how Mr. Norton doth prove That the first Covenant was made in relation to Adams obedience or disobedience to the moral Law of Nature and that is by Lev. 18. 5. and Gen. 2. 17. Reply First I will examine Lev. 18. 5. This do and thou shalt live whether it have his sense or no for he makes high account of this Scripture for his purpose because he doth often ciâ—â— as in page 14 140. 149 189 191 225. c. But I must needs say I cannot but wonder at his unadvised citing of this Text to prove the first Covenant of works to belong to the moral Law of nature seeing it is so clear a proof of the Covenant of Grace These words saith Mr. Ball Do this and live must not be interpreted as if they did promise life upon a condition of perfect Lev. 18. 5. See Bell on the Covenant p. 136. obedience and for works done in such exactnesse as is required But they must be expounded Evangelically describing the subject capable of life eternal not the cause why life and salvation is conferred And by doing is to be understood sincere uniform and unpartial obedience not exact fulfilling the Lawin every tittle Do this and live saith he what is it more then this If ye will obey my voyce and do my Commandements ye shall be to me a peculiar treasure Exod. 19. 5. and to this purpose he citeth Psal 119. 1 2. Psal 106. 3. Psal 112. 1. James 1. 25. Rom. 2. 7. Luke 1. 6. All these places saith he are to be understood of sincere and upright walking to shew who are justified and to whom the promises of life do appertain but not why they are justified In like manner saith he that speech of the Apostle The Doers of the Law are justified Rom. 2. 13. may be expounded Rom. 2. 13. Evangelically not of them that fulfill the Law to be justified by their works but of them that soundly obey who are justified of grace by faith And hence it appears what works the Apostle opposeth to faith in the matter of justification not only perfect works done by the strength of nature of which sort there be none at all but works commanded in the Law as it was given to Israel such as Abraham and David walked in after they were effectually called These works cannot be causes together with faith in justification 2 It
the conscience from moral sins Heb. 9. 9. Heb. 10. 4. But God sending his Son in the likeness of sinful flesh because he sent him to be our Combater with Satan and gave Satan power to use this seed of the woman as a sinful malefactor in Gen. 3. 15. in this sense he was in the likeness of sinful flesh because he suffered all kind of injuries from Satan as a sinner and for sin condemned sin in the flesh in these words is set down the ultimate end why God sent Christ in the similitude of sinful flesh to suffer as a Combater with Satan and that was to break Satans head-plot by continuing obedient to the death and in that obedience to be for sin that is to say to make himself a sacrifice for sin By which means he did first condemn sin that is to say the use of all the legal Sin-offerings because they could not justifie the conscience from moral sins because his was the perfection of them all and therefore it was perfectly able to procure his Fathers attonement and absolution to cleanse the conscience from all the dead works of moral sins Thus far of the Exposition of ver 3. and then it follows in ver 4. That the Righteousness of the Law might be fulfilled in us or Rom. 8 4. that the Justification of the Law may be fulfilled in us as Tremelius and the Syriack and the vulgar Latin do translate the Greek word Dicaioma that is here used But here it may be demanded what kind of Righteousness or Justification of the Law doth Dicaioma mean should be fulfilled in us The Answer is Not the righteousness of the moral Law as Mr. Norton doth mis-interpret this Text in p. 233. but the righteousness that was typified by the positive Ordinances of the ceremonial Law for the Greek word here used is not Dicaiosune which is the largest word for all kind of righteousness but Dicaioma which is more restrained to the positive Ordinances and which in proper English doth signifie the just Ordinance or the righteous estate of the Law namely either of the Ceremonial or Judicial Laws but especially of the Ceremonial Laws as Mr. Ainsworth sheweth in Numb 31. 21. in Gen. 26. 5. in Deut. 4. 1 14. and in Psal 2. 7. 2 This is the true interpretation of Dicaioma as it is further evident because the Apostle doth use this word to describe the nature of their legal justifications of divine Service in Heb. 9. 1. 10. which he calls carnal justifications in vers 10 as Mr. Dickson and others have well observed 3 This word is also used by the Septuagint for the righteous making of things as well as of persons that were ceremonially unclean for no dead things or unreasonable creatures are guilty of moral sins but by Gods positive Ordinance they may bee guilty of Ceremonial sins Numb 31. 19 20. 21 22 23 24. 4 Hence it follows That this kind of positive ceremonial righteousness was typical to such as had faith in the observation of these Statutes to look from the typical ordinances of cleansing and righteous making to the positive sacrifice of Christ as the perfection of all the typical cleansings for that only was ordained to procure Gods eternal Reconciliation in not imputing sin for the cleansing of the conscience from moral sins therefore such as did thus keep the Statutes and Ordinances of Righteousness as Zachary and Elizabeth did Luke 1. 6. should obtain thereby an everlasting Righteousness in Gods sight instead of the Ceremonial And this Doctrine is cleerly taught and expressed in Deut. 6. 24 25. I say from these verses it is plain that their outward Deut. 6. 24 25. and legal observations of their positive Statutes did make them righteous or justifie their bodies as fit persons for Gods holy presence in his holy Sanctuary and for feasting with him as their attoned God in Covenant on the flesh of their Passovers and Peace-offerings and so it typifies true justification and therefore their careful doing of these typical Ordinances had an outward blessing promised as to persons that were outwardly justified as well as they which had faith in Christ had the promise of Gods Reconciliation for their eternal justification 5 This word Dicaioma is used by the Septuagint to express their outward righteousness or justification by their exact care in observing the positive judicial Laws of Moses And for this also see Ainsworth in Exod. 21. 1. Num. 15. 15. But as I said before it is chiefly applyed to the positive Statutes that concerned Gods worship in his Sanctuary and so to the judicial positive Statutes as they did chiefly respect their judicial trials about their Ceremonial righteousness and their justification thereby in his Sanctuary as these places do evidence in all which the Septuagint use the word Dicaioma for that kind of righteousness chiefly as in Gen. 26. 5. Exod. 15. 25 26. Lev. 25. 18. Numb 27. 11. Numb 30. 16. Numb 31. 21. Deut. 4. 1 5 8 14 40 45. Deut. 5. 1 37. Deut. 6. 1 2 17 20 24 25. 2 King 17. 13 34 37. Psal 18. 22. Psal 50. 16. Psal 98. 31. Psal 105. 45. Psal 119. 5 8 12 16 23 33 48 54 71 80 112 117 135 145 155 171. Psal 47. 19. and Ezek. 26. 37. 6 This word Dicaioma is by our Translators rendred Justification in Rom. 5. 16. and that most fitly because it doth in Rom. 5. 16. that place set out the true nature of our eternal justification in Gods sight by his gracious forgiveness as being the truth of their legal and typical justifications for the Apostle doth reason here about justification in the same manner as hee did in Heb. 9. for there hee reasons thus If saith hee the blood of Buls and Goats and the ashes of an Heiser sprinkling the unclean doth sanctifie to the purifying or justifying of the flesh namely by procuring Gods Attonement as I have explained the matter a little before then saith hee How much more shall the blood of Christ purge your conscience from dead works namely by obtaining Gods Attonement for your moral sins as it is the truth of the typical justification And just after this sort doth the Apostle reason in Rom. 5. 16. Rom. 5. 16. The free gift namely the free gift of Gods gracious forgiveness is of many offences to justification The tongue of Angels cannot express the true nature and form of our eternal justification plainer than in the words of this 16. verse but for further light I will cite Tindals Translation thus And the gift is not over one sin as death came through one sin of one that sinned For damnation came of one sin to condemnation but the gift came to justifie from many sins 7 This word Dicaioma is by our Translators rendred Righteousness in Rom. 5. 18. By the Rightoousness of one namely by the righteousness of Christ in obeying Gods positive Law and Covenant by making his soul a Sin-offering
Christs Satisfaction not only from me but also from Mr. Norton but I hope my whole Book is a sufficient Reply and a sufficient vindication of the truth 4 There is one Scripture in my following Reply which I have cited to my sense out of Mr. Burges in Vindiciae legis namely Mat. 5. 17 18. which he doth now expound in a differing sense from what he had done in Vindiciae legis namely That Christ came to fulfil the Law for our righteousness by Gods imputation This Exposition he did not give in Vindiciae legis but yet I perceived that he held it to be a truth in it self but by his former exposition I could not conceive that hee ever intended to hold it from this Text and Context or else I had not cited him and now I would have left him out had I not been prevented by the Press for the Exposition that I have now given of that Text in page 113. I beleeve is the truth and it hath the approbation of other eminent orthodox Writers And as for his two Reasons given in page 357. to prove that these words of Christs must bee understood of his Suretiship fulfilling they prove it not but according to the Context they do most fiâ—ly agree to Christs Doctrinal fulfilling as I have expounded that Text. Thus much I thought fit to speak to the Reader 5 Whereas it hath pleased him to give the term of many Novelismes to my Book I reply That every one knows that when any one doth labour to vindicate the true sense of the blessed Scriptures from some long accustomed errors that such Expositors will be accounted to hold Novelismes by them that hold such received errors when our Saviour did vindicate the spiritual sense of the Law in a differing manner from the Scribes in Mat. 5. doubtless they censured him for teaching Novelismes for in Mark 1. 27. they said What new doctrine is this But my earnest Request to the advised and deliberate Reader is To make a thorow search into what both sides say and then to judge between us such Readers as these do well deserve the same commendations that Paul gave unto the ingenuous Bereans And so resteth Thine in the truth of the Gospel W. PYNCHON A Table of the chief Heads But some of these Heads that have this Mark * are not printed therefore I desire they may be added by the Readers pen for the better observation of some Points and because some of them are too much for the Margin there set onely the first sentence and make a reference to the rest in the Table to the same page CHAP. II. THE Covenant of Works made with Adam was not made in relation to his obedience or disobedience to the Moral Law of Nature as Mr. Norton holds but in relation to his obedience or disobedience to a meer positive symbolical command about things indifferent in their own nature Page 3. Add this Note to the Text in pag. 16. at the end of ninthly and in the Margin to p. 118. The Ceremonial and Judicial Laws after the time of Adams fall is called the First Covenant of Works and these Laws Moses wrote in a Book and thereupon they are called the Book of the Covenant as Ainsworth noteth in Psal 25. 10. They are called also the first Covenant in Heb. 9. 1. and 87. But the Decalogue was wrote in stone by the finger of God Exod. 24. 7. 2. with ver 12. and with Heb. 9. 19. Add this Marginal Note to pag. 15. The outward observation of all the Oeconomy of Moses but especially the outward observation of the Ceremonial Rites Paul cals the Law of Works for indeed the outward observation of them was ordained by Gods Covenant to purifie their bodies and so to make them fit persons to appear before Gods holy presence in his holy Sanctuary Rom. 3. 27. and 9. 32. and yet these very Laws in their mystical sense Paul doth also call The Law of Faith to the spiritual Jews because in their spiritual use they guided their Faith to trust onely on Christ for Life and Salvation Gal. 3. 2 3. Rom. 2. 26 27. And so the divers conditions that belonged to these Laws did by Gods Ordinance make them to belong unto two differing Covenants namely both to the Covenant of Works and to the Covenant of Grace contrary to Mr. Nortons Tenent in p. 183 184. If Adams eating of the forbidden fruit had been a sin against the moral Law of Nature then Eveâ— desire to eat had been a sin before her act of eating p. 7 Adam sonned not in soul until he had first sinned in body p. 8 The command of God for Christ to die was not from the moral Law as Mr. Norton holds most erroniously but it was from a meer voluntary positive Law and Covenant made between the Trinity as equal and reciprocal Covenanters p. 9 122 293 308 * Add this marginal Note to p. 9. The death of Christ saith Grotius was not determined by any Law that was given to man but by a special Covenant Cite this also to p. 297. l. 1. The rectitude of Adams created nature was such that he could not will to sin against the moral Law of nature p. 10. Adams ignorance of that positive Law as of the event that was at the first given to the Angels which was to serve man though in the event many of them refused and thereby became Devils made him the more apt to be deceived by the Devils temptations p. 11 159 Original sin did not fall upon our nature through Adams disobedience to the moral Law but through his disobedience to a meer positive Law and Covenant in eating of the forbidden fruit which was in its own nature but a thing indifferent p. 13 34 The moral Law of Nature was not ordained for Adams justification but it was ordained onely to be the condition of his created perfections and therefore it should for ever have been the rule of his life if he had but been confirmed by his once eating of the Tree of Life in the first place p. 14 No act of Adams obedience was ordained to be imputed to his posterity for their obedience but his first act only in eating of the Tree of Life because no other act of his obedience but that alone was constituted by Gods voluntary positive Law and Covenant to be for the confirmation of his created natural perfections to his posterity p. 14 It was con-natural to Adam to live in the continual practise of moral obedience therefore that kind of obedience was not ordained for him to merit the confirmation of his created perfections p. 21 * * Add these four Sections to the Text in p. 22. just before the Conclusion 1 The Image of God in Adam was no true part of his essence 2 Neither did it flow from his nature essentially as the Faculties do from the soul for then it could not have ceased to be without the destruction of the subject
that did support it 3 Therefore it was but a connexed appendix which the God of Nature con-joynec ' to his soul and body in his creation as he con-joyned an admirable beauty to the body of Moses at his birth Exod. 2. 2. which might either continue or it might be lost by eating some prohibited meat that might cause a distemper that might cause his beauty to consume as a moth without the annihilating of his body and soul 4 The image of God in Adam was con-natural to his body because it should have been transmitted to his posterity by natural generation if he had but first eaten of the Tree of Life for the confirmation of his created perfections The death threatned in Gen. 2. 17. is limitted by two circumstances to our spiritual death in sin onely Therefore first That death must needs be the Essential curse that is there threatned Secondly therefore it must needs be no less than Blasphemy to affirm as Mr. Norton doth that Christ was Adams legal surety in the first Covenant to suffer that cursed death in his room and place for his Redemption p. 24. chap. 16. Rep. 22. at Sixthly * Add this marginal Note to p. 31. Bodily death was not threatned to be the immediate effect of Adams first sin in eating the forbidden fruit in Gen. 2. 17. neither was a bodily death threatned till after Adams fall in Gen. 3. 19. which was not until four verses after that God had declared that Christ should be the seed of the woman c. as the proper punishment of Adams spiritual death in original sin * Add this Note to the Text in p. 33. at line 23. and in cha 16. at Reply 22. ult If it be granted that God denounced a bodily death as the immediate effect of Adams first sin in eating the forbidden fruit then the Pelagians cannot be convinced that Original sin is the cause of the death of Infants for then the Pelagians might reply That seeing it is granted that bodily death is the immediate effect of Adams first sin it cannot be the immediate effect of Original sin But seeing it is evident by Rom. 5. 12. that it is the punishment of Original sin in Infants therefore no other death bue a spiritual death in sin was at the first threatned in Gen. 2. 17. Original sin is the essential death that God threatned in Gen. 2. 17. as the proper passion of Adams first sin though in the issue the Elect are redeemed from it by Christs undertaking to be the seed of the conquered woman and in that nature as it was accompanied with our true infirmities to conquer Satan by his constant obedience to the Laws of the Combate notwithstanding Satans unlimited power to provoke and disturb his passions and because at last in the perfection of his said obedience he made his soul a sacrifice of reconciliation by breathing out his immortal Spirit by his own Priestly power p 34 63 65 Eternal death in Hell is but an accidental punishment to the first spiritual death in sin p. 36 Gods First Covenant with Adam was not made with Adam as a single person but it was made with him as he was the head of mans nature in general p. 25 The kind of life promised to Adam and so to all his natural Posterity was the perpetuity of his life in this world in his created perfections p. 27 All the glory of Gods Creation had been confounded at the very instant of Adams fall if God in his eternal Counsel and Providence had not ordained Christ to be ready at that instant to take on him the Government of the whole Creation p. 28 Gods secret and not his revealed will is the inviolable Rule of Gods relative Justice p. 37 35 and ch 15. CHAP. III. The quality or kind of Christs obedience ex officio as Mediator was not to the moral Law of Nature as Mr. Norton affirms but it was to the voluntary positive Laws of a peculiar voluntary and reciprocal Covenant that was made between the persons in Trinity from Eternity Secondly Though Mr. Norton doth one while affirm That the quality or kind of Christ obedience was legal the same in nature and measure which we by the first Covenant stood bound unto yet another while he doth contradict that and saith it was more also p 42 Christs obedience to the moral Law is by eminent Divines rightly called Justitiâ personae But his obedience in his death and sufferings they do rightly call Justitiâ meriti p. 44 Christs obedience in his incarnation and in his death was not his obedience to the moral Law as Mr. Norton affirms but it was a special kind of obedience to the voluntary positive Laws of his Mediatorship onely p. 45 * Add this Note to p. 45. Dr. Willet in Dan. 9. p. 291. saith That Christs Descention Conception Incarnation and his Miracles are not imputed to us because they were no part of fulfilling the Law In these words he doth plainly contradict Mr. Norton for he denies that Christs incarnation was any part of Christs obedience to the moral Law If the Incarnation of Christ which was an act of his God-head had been an act of obedience to the moral Law as Mr. Norton affirms then his God-head had been in an absolute inferiority to his Father because the moral Law was given by God as a supream which Tenent doth fully maintain the Arrian Heresie p. 47 * Add this Note to p. 99. and to p. 101. Mr. Norton saith in p. 123. That the Divine nature was angry not onely with the Humane nature but with the person of the Mediator because of sin imputed to him And in p. 55. he saith That God charged Christ with sin as the supream Law-giver and Judge c. In these words he maketh the God-head of the Mediator to be in an absolute inferiority to his Father which doth also maintain the Arrian Heresie * Add this Note to p. 47. and to p. 51. at 5. Christ as he was true man was under the obligation of the moral Law and as he was a Jew he was under the obligation of the Ceremonial and Judicial Laws but as he was Mediator and as he acted as Mediator ex officio he was above the moral Law for he said he was the Lord of the Sabbath even as he was the Son of man And secondly he shewed himself to be above the Ceremonial Law in that he said A greater than the Temple is here Matth. 12. 6 8. The Jews legal justifications under the first Covenant by their outward observation of the works of the Ceremonial Law was a true type of our moral justification by the blood of Christ p. 49 51 235 and p. 259 CHAP IV. THe order of mens legal proceedings in Courts of Judicature is no way suitable to be alledged for an exemplification of the order of Gods proceedings in Christs sufferings as Mr. Nortons way is because it appears by Gods Declaration of the Combate in Gen
before he could make his death to be a Sacrifice of Reconciliation p. 92 309 CHAP. VII IT must needs be but a meer fantasie to bold that Christ suffered the essential Torments of Hell in this world seeing Mr. Norton doth acknowledge that the very Devils are not in sull Torments as long as they remain in this world p 105 If the humane nature of Christ had partaken of the essential joyes of heaven before his death as Mr. Norton holds then doubtless be had been confirmed against the sufferings of death p 107 * Add this Marginal Note to p. 107. Mr. Rutherfurd on the Covenant saith in p. 29 30 34 that Gods declarative glory is not essential to God Mr. Norton doth often fall from his foundation principle which is That Christ suffered the essential Torments of Hell to that which is equivalent p. 107 113 72 The Metaphorical sense of Sheol and Hades is opened p. 108 It is to admiration that Mr. Norton doth interpret the same word in the same Scripture first to signifie Hell-torments and then secondly To signifie only the grave p. 109 * Add this as a Marginal Note to p. 109. In this Mr. Norton doth contradict his own rule in p. 76. which is That one and the same word especially not being typical is capable but of one sense in the same place The word Psuche for soul in the New Testament is most often put for the vital soul p. 111 320 CHAP. VIII MR. Norton doth often leave the point of satisfaction in an uncertainty because he doth one while affirm That Christ suffered the essential Curse and only that and another while that he suffered only that which was equivalent p. 113 1â—7 72 291 After Adams Fall outward obedience to the Ceremonial Statutes and to the Judicial Ordinances is called the First Covenant of Works p. 11 8 p. 16 The word Law in Rom. 8. 4. is no proof that Christ kept the moral Law for our righteousness by Gods imputation as Mr. Norton bolds because it alludes chiefly to the Ceremonial Law p. 119 p. 238 26 Add this Note to p. 121. 1. 2. The Decalogue was given to faln man as a Covenant of Grace and therefore it requires spiritual obedience to the Ceremonial and Judicial Laws as well as to the Moral Ainsworth on Num. 6. 12. faith One little pollution of the Nazarile at unawares did nullifie many dayes purity For faith he the Law requireth a perfect observation and curseth him that continueth not in doing all things commanded Deut. 27. 26. Gal. 3. 10. Deut. 29. 12. Ja. 2 10. But this is to be noted that if the said Law had not comprehended the Covenant of grace under it it had not so cursed the non-observers And faith Ainsworth in Deut 30. 19. the life which Mofes set before them was by faith in Christ c. And see more what he faith in Dâ—uâ— 6. 1. and 7. 17. And see what Rutherfurd on the Covenant faith in p. 62. of the better Covenant The justice of the Law is sometimes satisfied by payment in kind and sometimes by that which is equivalent p. 121 256 202 167 33 Christ did not make satisfaction by fulfilling the Covenant made with Adam as Mr. Norton holds but by fulfilling another voluntary Covenant that was made between the Persons in Trinity from Eternity namely that he should ossame the seed of the deceived Womon in personal union and in that nature as it was accompanied with our true natural infirmitieâ— â—o combate with Satan for the victory by continuing constant in his obedience under all Satans ill usage and that at last in that perfect obedience he should make his vital soul a sacrifice and the Father covenanted that his death so performed should procure his reconciliation to all the Elect p. 122 p. 9 130 162 167 55 96 182 183 256 308 CHAP. IX THe ground of satisfaction or of that price that merits Gods reconciliation to the Elect is from the conditions of the voluntary Covenant p. 130. 139 55 82 83 96 102 122 257 Perfect ohedience to the Articles of the voluntary Covenant and Combate do merit the prize p. 130 * Add this Note to p. 130. When a prize is merited by an exact and righteous observation of the Laws of the Combate such a prize so obtained may well be called the Prize or the Crown of Righteousness which the Righteous Judge will give and cannot deny to the lawful Victor 2 Tim. 4 8. But Christ was such a Righteous Victor in his 〈…〉 bate with Satan notwithstanding his ill usage to distur 〈…〉 patience and therefore the Ancient Divines do often say truly That Christ conquered Satan by Rightteousness as I have noted some of their speeches in Ch. 16. The difference in stating the voluntary Covenant betwixt Mr. Norton and my self p. 131 * Add this Note to p. 132. A Covenant from the voluntary Cause doth never yeeld to be over-ruled by the supreme compulsary Cause as Mr. Norton holds as I have often instanced in the Trial of Masteries Christ is Gods Mercy-seat in point of Satisfaction p. 136 Christs Sacrifice is called a Sacrifice of Attonement because it doth appease Gods aâ—gry face and procure his Attonement to all poor humbled and beleeving sinners p. 137 191 251 252 259 * Add this Note to p. 1. â—7 at Heb. 9. 14. Seeing the Altar was a type of the God-head of Christ the fire of the Altar must by the like reason be also a type of the God-head of Christ And therefore when Isaiah cryed out I am undone because mine eyes have seen the King the Lord of Hosts namely Christ in his glory as John expounds it Joh. 12. 41. then faith he One of the Zeraphims came slying unto me having a live coal in his hand which he had taken with the tongs from the Altar and he laid it upon my mouth and said Lo tâ—â—â— hath touched thy lips and thine iniquity is taken away and thy sin is purged Isa 6. 6 7. or as the Hebrew is thy sin is expiated by Attonement procured as Lev. 1. 4. and Rom. 3. 25. this fire was a type of the God-head of Christ which sanctified the offering Mat. 23. 19. Heb. 9. 14. 21 24. for Attonement to his lips The end why God declared his justice to be satisfied in the faid obedience of Christ from his Mercy-seat was first That he might be just according to his Covenant made with Christ And secondly That he might be just according to his New Covenant made with the Elect And thirdly That he might be the Justifier of beleeving sinners p. 139 As the Greek word Dicaios Just is put for one that is pious and merciful so the Hebrew word Chesed Mer 〈…〉 is put for one that is pious and just p. 141 CHAP. X. THe death of Christ could not be a penal death from Gen. 2 17. because God doth threaten none with a penal death neither in that Text nor any other but sinners
25 136 233 258 ib. 26 134 140 180 228 ib. 27 15 244 ib. 31 125 4 Â 88 ib. 25 312 5 9 10 229 ib. 12 31 ib. 14 31 153 ib. 16 240 and so it is translated justified in Syracides 14 20. ib. 18 135 211 228 233 240 ib. 19 16 153 211 233 343 8 3 49 226 237 and see the Dialogu p. 116 ib. 4 119 237 238 260 ib. 23 29 ib. 32 95 179 312 350 9 31 244 10 3 138 232 237 ib. 4 242 15 30 335 1 Corinth 1 24 25 424 6 11 237 259 260 ib. 20 256 9 24 178 340 15 29 306 ib. 30 53 29 2 Corinth 5 21 207 13 4 423 3 13 262 ib. 16 342 4 4 5 47 5 11 270 Philippians 1 30 340 2 6 132 139 ib. 8 9 124 344 ib. 9 10 11 177 3 9 120 123 233 Twice ib. 10 11 370 4 3 340 Colossians 1 21 22 434 ib. 29 340 2 14 15 124 146 344 234 419 1 Tim. 2 6 256 4 10 340 2 Tim. 2 5 178 4 7 8 178 340 Titus 2 14 p. 50 259 Philemon v. 18 Â 87 219 and see Peter Martyrs Com. pl. part p. 4. 263. Hebrews 1 3 p. 252 2 10 17 90 92 93 344 386 427 430 ib. 14 90 294 357 419 ib. 17 18 165 170 194 4 16 136 140 5 6 169 ib. 7 299 303 334 336 7 22 115 118 ib. 21 426 ib. 28 90 8 3 430 ib. 12 139 233 258 9 110 49 118 235 260 ib. 13 48 51 120 214 235 260 432 ib. 14 90 137 214 43â— ib. 15 16 90 137 181 420 4â—8 ib. 18 23 120 ib. 22 124 ib. 24 196 ib. 26 49 195 ib. 27 28 147 358 10 4 433 ib. 5 294 ib. 7 43 ib. 10 46 122 124 237 259 ib. 32 340 12 2 146 178 269 339 13 13 270 1 Peter 1 19 20 132 256 2 24 103 181 3 18 184 1 John 1 7 50 259 ib. 9 133 180 Rev. 5 9 12 428 Christs Satisfaction Discussed and Explained CHAP. I. Touching the nature of Christs Satisfaction Mr. Nortons first Proposition in this THe Lord Jesus Christ as God-man Mediator according to the will of his Father and his own voluntary consent obeyed the Law doing the Command in a way of Works and suffering the Essential punishment of the curse in a way of obedient satisfaction unto Divine Justice thereby exactly fulfilling the first Covenant which active and passive obedience of his together with his original Righteousnesse as a Surety God of his rich grace actually imputeth to beleeving Sinners for their Righteousnesse Reply I deny several things in this Proposition to be true But because all the particulars are but barely affirmed here though some proofs are hereafter alleged therefore I shall defer my Reply to the particulars to the places where I shall find them repeated with their proofs annâ—xed In the mean time the Reader may please to take notice That I deny first That Christ made any such Covenant by his voluntary consent with his Father as to be bound in the same obligation with Adam to fulfill the first Covenant in a way of satisfaction Secondly That the first Covenant made with Adam was not touching his obedience or disobedience to the Moral Law but it was touching his obedience or disobedience to a positive Law about things indifferent in their own nature CHAP. II. And first the true Nature of the first Covenant is Discussed SECTION 1. Where also Mr. Nortons second Proposition is examined which is this GOD in the First Covenant the substance whereof is Do this and thou shalâ— live Lev. 185. But in the doy thou eatest thereof thou shalâ— dye Gen. 2. 17. proceeded with man in a way of Iustice Mr. Norton proves by these two Scriptures that the nature of the first Covenant made with Adam was in relation to his obedience and disobedience to the Moral Law of Nature and he doth make great account of both these Scriptures because he cites them very often to that sense And in Page 186. He affirms that God propounded the Law of Works to man before his fall with the promise of justification and life in case of Legal obedience And in Page 189. He saith That the summe of this Law is the two Tables and saith he it is called the Law of Works in Rom. 3. 27. because it required personal obedience to life Lev. 18. 5. And this Law he calls Moral positive the habitual writing whereof in our hearts by nature together with its obligation were both from the first instant of the Creation this binds perpetually and it is immutable And in Page 190. he saith The Transgression them of Adam in eating the forbidden fruit was a breach of the said Law of Works which was given to Adam and afterwards to Moses Reply 1. In opposition to Mr. Nortons description of the nature of the first Covenant I shall labour to prove that the true nature of the first Covenant was in relation to Adams obedience or disobedience to a positive Law about things indifferent in their own nature and not aâ—out the Moral Law of nature My first Reason is this If God made a Covenant with Adam concerning his obedience The first Covenant was not made in relation to Adams obedience or disobedience to the Moral law of nature but in relation to his obedience or disobedience to a positive Command about things indifferent in their own nature or disobedience about his eating of the two Trees the one called the Tree of Life and the other the Tree of Knowledge of good and evil which was indifferent to be eaten or not eaten in their own nature then the first Covenant was not made concerning his obedience or disobedience to the Moral Law of Nature unlesse Mr. Norton will affirm that God made two Covenants of works with Adam in his Innocency of a differing nature the one of positive and the other of moral Commands But it is absurd to affirm that God made two Covenants of works with Adam of such a differing nature Therefore one of the two must needs be null But the Covenant concerning the two Trees cannot be null because that Covenant is expressed in the Text therefore hence it follows that the moral Law of nature was not propounded to Adam as the first Covenant of works with the promise of justification and life in case of legal obedience as Mr. Norton affirmeth upon Scriptures mis-interpreted and on this sandy foundation he builds the greatest part of his Answer to the Dialogue The first Covenant was made with Adam concerning mans nature in general as he was the head of all mankind and that Covenant was this Eat of the Tree of life in the first place for I have ordained it as thou mayest perceive by the name given to it for the confirmation of thy created natural perfections to thee and to all thy seed for ever as these places conferred together do prove Gen. 1. 29. Gen. 2. 9. Gen 3.
2. Gen. 3 22. and as I have also expounded in my Book of the Institution of the In his descent into Hell p. 163. 172. Sabbath And saith Christopher Carlile where you have this Hebrew word Cajim in the dual Number it signifieth Immortality as Gnets Cojim the Tree of Lives of which saith he if Adam had tasted it would have brought Immortality and so when Neshamaâ— hath Caijm joyned to it it signifies the soul is immortal in Gen. 2. 7. Secondly Though this promise is not altogether so plainly expressed in the Text as the Threatning is yet seeing the Threatning Iâ— the day thou eatest thereof thou shalt surely dye is expressed plainly as the reward of his disobedient eating it follows by consequent saith Mr. Burges that some good thing is promised to obedience And what else say I can that good See Vindiciae legis lect 13. p. 123. Vindiciae Faederis â— 9. And Mr. Ball on the Covenant p. 6 8. thing be but the confirmation of his present mutable created perfections by his obedient eating of the Tree of life for in case he had but first eaten of that Tree that once eating should by Gods Covenant have confirmed his nature in his present created persections to him and to all his posterity for ever Thirdly saith Mr. Ball the Lord having respect to the immutability of Adams Nature was pleased to try this obedience by symbolical Precepts But when the creature should grow to absolute perfection and unchangeablenesse then such symbolical Precepts and outward Seals should cease as needlesse It is generally granted that the Command concerning the two Trees was but for the present triall of Adams obedience And hence it follows that as soon as the triall was made which was to be made in the very day of Adams creation for God had determined to finish all his Works both of the visible and invisible Creation both of the earthly and of the spiritual Creation in six dayes as I have shewed at large in the Institution of the Sabbath then these symbolical signs of the two Trees must cease as needlesse God was pleased to promise the confirmation of his present natural perfections for one act of obedience so that had Adam but once eaten of the Tree of â—â—â—e as doubtlesse in wisdome he would have done before any other fruit if the Devil had not suddenly circumvented him by his Serpentine subtilty he had been confirmed in his created perfections and all his posterity with him for ever and then these symbolical Precepts should have ceased as needlesse as we see by experience they did cease upon Adams once eating of the tree of Knowledge of good and evill and so in like manner they should have ceased in case he had but once eaten of the Tree of life for when a Covenant is once fulfilled it ceaseth to be a Covenant any more for the performer hath the perpetual fruition of the benefit of it and so in like sort the will of God was that the once offering of the body of Christ should merit the eternal salvation of all the Elect Heb. 10. 10. Heb. 7. 27. Heb 9. 28. Fifthly This was the first Covenant saith Mr. Clendon wherein there is no mention of obedience to the moral Law In his Sermon of Justification justified p. 22. Secondly saith he Adam was under the obedience of the moral Law before God made any Covenant with him Gen. 1. 27. God created man in his own Image and this Image of God did stand in perfect Knowledge Righteousnesse and Holinesse so that at the first instant of Adams creation he was under the obedience of the Moral Law even before God brought him into Paradise for he was created out of Paradise but the Covenant was not made with him till after he came into Paradise and being created perfect in knowledge he did perfectly know the eternal will of God and accordingly he did perfectly obey it And it may well be called the Law of nature but not a Covenant of nature because no promise of any reward was made to Adam for keeping the moral Law therefore perfect obedience to the moral Law was not the condition of the first Covenant but it was a necessary condition of mans perfection and a necessary consequent of Gods perfection that man was so created Sâ—xthly It is not necessary saith Mr. Burges to make it a question whether the breach of the moral Law would have In vindiciae legâ—s p. 118. undone Adam and his posterity as well as the transgression of the positive Law for all must necessarily think that the moral Law planted in his heart And obedience thereunto was the greatest part of Adams happinesse and holinesse Mark that he saith And obedience thereunto In which speech he doth fully concur with Mr. Clendon that Adam could not sin a moral sin Seventhly Mr. Thomas Goodwin saith The Law given to the In his Book of the heart of Christ in Heaven p. 50 51. first Adam non comedendi was over and above the moral Law not to eat of the forbidden fruit And a little after he calls it That special Law of not eating the forbidden fruit which waâ— unto Adam praeceptum symbolicum as Divines call it given over and above and besides all the ten Commandements for a trial of his obedience to all the rest And such saith he was this Law given to Christ the second Adam Eighthly saith Mr. Blake The wicked Jews at their worst In vindiciae Faederis p 60. could observe the command of non licet meats And the Command to Adam saith he was of a like nature But saith Mr. Norton in Page 189. As God at Mount Sinai after the Decalogue gave the Judicial and Ceremonial Laws which were accessory Commands part of and reducible thereunto as conclusions to their principles So God at the Creation having given the Law unto Adam by writing it in his heart Gen. 1. 27. After that gave him this accessory Command concerning the Tree of Knowledge of good and evill Gen. 2. 17. part of and reducible thereto as a conclusion to its principle And in Page 90. He concludes that the transgression of Adam in eating of the forbidden fruit was a transgression of the same Law of works which was given afterwards by Moses Reply 2. This comparative Argument will not hold because there is a great difference between the moral Law of nature as it was written in Adams heart and the Decalogue as it was after given by Moses 1 The moral Law written in Adams heart is therefore called the moral Law of nature because it was made connatural to him in his first creation But the Decalogue was given by Moses to fallen Adam and it was given as a Covenant of grace in Christ 2 The Decalogue as it was given by Moses to fallen Adam was given for the most part by way of prohibition to restrain mans corrupt nature But because Adam was created after Godâ— Image in moral
is evident that the Law was given to fallen man as a Covenant of grace And this Mr. Ball shews abundantly in page 102. 130 135 166 178. c. 3 Mr. Burges saith thus Paul describeth the righteousnesse In Vindiciae legis p. 233. Rom. 10. 5 6. of the Law in Rom. 10. 5 6. from these words Do this and live which are said to have reference to Lev. 18. 5. But saith he We find this in effect in Deut. 30. 16. yet from this very Chapter the Apostle describeth the Righteousnesse which is by faith and saith he Beza doth acknowledge that that which Moses speaks of the Law Paul doth apply it to the Gospel 4 Mr. Burges doth also abundantly shew that the Law was given as a Covenant of grace in page 229. c. and page 271. and there he doth most justly blame Beza and Perkins because they affirmed that we attain salvation by fulfilling the Law Do this and live 5 Mr. Baxter saith Do this and live is a Gospel condition In his Saints Rest p 9. 6 Dr. Barnes in his Answer to our Popish Bishops that held justification by works doth give the cleer sense of Lev. 18. 5. Dr. Barnes is joyned with Tinda's works p 218. 240. Rule 293 294. and of Rom. 2. 13. and of Rom. 3. 31. according to the sense of the former his words I omit because they are long 7 Mr. Wilson in his Theological Rules for the right understanding of the Scripture cites this Rule from Luther Precepts saith Luther presuppose faith as where it is written Keep the Commandements that is by Christ or by faith in Christ also Thou shalt love the Lord thy God with all thy heart c. that is in Christ or by faith in Christ also Do this and thou shall live that is do it in Christ and so of the rest of this kind 8 Mr. Trap doth thus expound Lev. 18. 5. As the creature lives by his food so the spiritual life is maintained by an Evangelical keeping of Gods Commandements 9 The true sense of Lev. 18. 5. compared with the Context is this Do this and live is a general command and requires obedience to all the three sorts of Laws in Moses namely to the Ceremonial and Judicial Laws as well as to the Moral Law as the Context doth cleerly evidence by naming all the three sorts of Laws in these three termes Judgements Ordinances and Statutes wherein they were commanded to walk namely in sanctified obedience and then the promise is added Which if a man do he shall live in them Lev. 18. 4 5 26 30. The like Command and Promise is given for their obedience to the judicial Laws Deut. 17. 10 11 19. Deut. 21. 9. and to all their Laws in general Deut. 5. 1 10 31 32. Deut. 6. 1. Deut. 7. 11 12. Deut. 12. 1. 28. Deut. 30. 16. Luke 10. 28. And this Command in this form of words is often used to urge them to the observation of the Ceremonial Laws as Deu. 12. 14 32. Do the Feast of Weeks Exod. 34. 22. so it is in the Hebrew Do the Sabbath day Deut. 5. 15. Exod. 31. 16. compared with vers 13 14. Do the Passeover Deut. 16. 1. Mat. 26. 18. Do the Feast of Boothes Deut. 16. 13. Do Sacrifice Exod. 10. 25. 1 King 12. 27. Jer. 33. 18. Do thy Sin That is Do thy Sin-offerings Lev. 9. 7 22. Lev. 16. 9. Exod. 29. 36 41 42. But because the carnal Jews looked no further in the doing of all this but to an outward conformity their services were rejected whence it is evident that the Lord commanded the doing of all these things in the obedience of faith and so the Lord did expound his mind and meaning to Cain If thou do well shalt thou not be accepted intimating that well-doing did not consist in an outward form only nor only in the excellent quality of his offerings which he presented but in the qualification of his heart in the manner of his offering Heb. 11. 4. and because he wanted faith with his offering the Apostle concludes that his works were evill because his good sacrifices were done in an evill manner for lack of faith So that Gods Command Do this and live implies do it in faith and live as Christ faith in Matth. 7. 21. He that doth the will of my Father namely that doth it in faith and then the Promise is annexed This is the will of my Father that he which beleeveth in the Son should have life everlasting Joh. 6. 40. and said the Jews to him in vers 28. What shall we do that we may work the works of God Jesus answered This is the work of God that ye beleeve on him whom he hath sent vers 29. The like Question and Answer is in Act. 16. 30 31. and therefore beleeving is commanded in the Law as the chief work 1 Ioh. 3. 23. Act. 17. 30. 1 Thes 1. 3. unto which we must give obedience Rom. 1. 5. and there are no good works that can proceed from any that will be accepted of God for good works but from those that are created in Christ Jesus unto good works Eph. 2. 10. Thus far I have made it evident that Lev. 18. 5. is to be understood of such a doing of the Law as belongs to the Covenant of grace and therefore it is no proof that the moral Law of nature was the condition of the first Covenant But saith Mr. Norton in his fifth Proposition in page 3. Adams obedience to the moral Law was by Gods free Covenant ordained to merit life by 2 Reply If Mr. Norton had proved as well as affirmed that God had ordained the moral Law by his free Covenant to merit life Adams obedience to the moral Law of nature was con-natural to him and therfore it was not ordained to merit life by by then he had hit the nail upon the head but his proofs hitherto have failed and I beleeve it is past his skill to give any cleer proof of it True it is saith Mr. Ball page 133. that the promises run upon this condition If ye obey my Voyce and do my Commandements But saith he Conditions are of two sorts Antecedent or Consequent Antecedent when the condition is the cause of the thing promised or given as in all civill Contracts of justice where one thing is given for another The like may be said of the first Covenant made with Adam God by way of free Covenant did condition to confirm him in his created perfections for one act of obedience namely in case he had but first eaten of the Tree of life As I have shewed more at large in Sect. 1. 2 There is a Consequent condition when the condition is annexed to the promise as a qualification in the subject or an adjunct that must attend the thing promised And in this latter sense obedience to the Commandements was a condition to the promise not the cause why the thing promised
was vouchsafed but a qualification in the subject capable or a consequent of such great mercy conferred Secondly I do further reply thus That the doing in Lev. 18. 5. is not the same for substance with the first Covenant of works as Mr. Norton affirms 1 Because it speaks only of the manner of obedience in the Covenant of grace 2 It is not the same with the moral Law of nature in respect of duties for the moral Law of nature is not a compleat rule for duties to us with out some supply from the Gospel for the Law of nature doth not command us to worship God in Christ as the Decalogue doth the moral Law of nature doth not command us to beleeve to repent â—and to yeeld subjection to Christ as the Decalogue doth as Mr. Burges hath largely observed in Vindiciae legis neither doth the Law of nature forbid sins against the Gospel as unbeleef impenitency and contempt of grace as the Decalogue doth neither doth the Law of nature command us to sanctifie every seventh day as the Decalogue doth All these things are added by the Covenant of grace to the Decalogue more then was in the moral Law of nature Therefore the Doing in Lev. 18. 5. is not the same for substance with the first Covenant neither in respect of justification nor in respect of sanctified walking Conclusion touching Lev. 18. 5. From all these Premises it follows that Lev. 18. 5. is not meant of doing by way of merit as doing the Command in eating of the Tree of life would have been a meritorious act according to Gods free grace in the first Covenant and therefore the moral Law of nature and the Decalogue which comprehends the Covenant of grace is not the same for substance 2 Hence it follows that the doing of the moral Law by Adam and the doing of it by Christ was con-natural to them and therefore it was not ordained as the inviolable rule of Gods Relative Justice for mans justification and life as Mr. Norton doth propound it SECT 3. The Examination of Gen. 2. 17. THis Scripture is alleged by Mr. Norton to prove that the most principal death there threatned for the breach of the first Covenant of works was eternal death in hell and saith he in his first Proposition Christ as the Surety of the Elect suffered the Essential punishment of this curse in a way of obedient satisfaction unto divine Justice thereby exactly fulfilling the first Covenant In his second Proposition he saith That God in the first Covenant proceeded with man in away of Justice In his third Proposition he calls it Relative Justice In his sixth Proposition he calls it The Rule of Gods proceeding between God and man In his eighth Proposition he saith That God having constituted that inviolable rule of Relative Justice in Gen. 2. 17. could not avoid in respect of his power now limited to proceed by this Rule namely first According to the recompence contained in the promise in case of obedience or secondly according to the punishment contained in the curse in case of disobedience We have already seen how much Mr. Norton is mistaken in the first part of the Covenant First by opening the true nature of the Covenant in Sect. 1. And secondly by overturning his first proof in Lev. 18 5. Now it remains to expound Now the true nature of that death that is threatned in Gen. 2. 17. shall be explained And then we shall see whether it be the inviolable Rule of Gods Justice for Christ suffering in a way of satisfaction for mans Redemption 1 Reply Gen. 2. 17. In the day thou eatest thereof Thou shalt dye the death The true nature of this death I make to be a spiritual death in sin only This is evident by two Circumstances in the Text. 1 By the adjunct of time In the day or at what time soever The death in Gen. 2. 17. is limited by two Circumstances to our spiritual death in sin only and therefore that death is the essential curse there threatned and therefore 2. Christ was not a Surety with Adam in the first Covenant to bear that death that is there threatned 2 By the Antithesis of his death threatned to the kind of life that was promised First No other death according to this adjunct of time was threatned to be formally executed but a spiritual death in sin only And therefore first no other death was properly threatned in this Text. And therefore secondly it was a foul mistake in Ambrose to hold that bodily death only was threatned in this Text because said he There was no day nor hour wherein our first Parents were not morti â—bnoxii subject to death But Dr. Willet in Rom. 5. Q. 21. doth thus answer him The words of the Text in Dying thou shalt dye seem to imply an actuall death which they should then suffer and not a potential only Secondly I answer further that if a bodily death were there only meant or chiefly meant as others say then where shall we find any other Text besides this wherein our spiritual death in sin is threatned surely there is no other Scripture that threatens our spiritual death in sin but this Text only neither was spiritual death executed at any other time but at this time only It was but once threatned nor but once executed and that was done in the day or time of Adams eating therefore that death only is the death that is threatned in Gen. 2. 17. 2 The true nature of this death may the better be discerned by considering the true nature of Adams sin whether it was a sin against the moral Law or against a positive Law only 1 I have already shewed That it was not a sin against the moral Law of nature and therefore Adam was not under the obligation to punishment by that Law 2 Neither was his sin the sin of a single person for then Adam himself only had been under the obligation to the punishment threatned 3 Therefore it was a sin against a supreme positive Law only made concerning outward things that were indifferent in their own nature and I never heard that eternal death was ever directly threatned for the breach of â—ny outward positive Law but at first a spiritual death in sin and ever after a bodily death only but yet for want of faith in Christ eternal death will follow after a bodily death 4 It was a sin against the good of mans nature in general because it was a sin against that Covenant which God had made with Adam concerning the condition of mans nature as he was the head of mans nature in general as I have shewed in Sect. 1. If his sin had been a moral sin only then he had been obliged to the punishment of the moral Law but I never heard that the moral Law did oblige sinners to the punishment of death in sin to make their nature in themselves and in their posterity more sinful then it was
to the peculiar Law of Mediation for this Law set apart he was not bound by any other Law to the oblation of himself And hence it follows that if Christ made satisfaction by his obedience to another Covenant then not by his obedience to the moral Law 5 If God had commanded Christ to dye by the Justice of the moral Law then his desire That the Cup might passe from him in Matth. 26. 39. had been a sinful desire But saith Mr. Rutherford because it was a positive Law only by which God commanded him to dye therefore that desire was no sin as I have noted his words more at large in Chap. 2. Sect. 1. 6 Saith Mr. Thomas Goodwin The death of Christ was not manded by the moral Law but it was commanded over and besides the moral Law as I cited him in the former Section 7 It seems that Mr. Norton hath an art beyond others by which hee can make the miraculous work of Christs Incarnation to be moral obedience or else he would never say as hee If the Incarnation of Christ had been an act of obedience to the moral Law then Christs God-head had been in an absolute inferiority to his Fathers supreme Command doth That the Incarnation of Christ was an act of legal obedience in page 192. The Arians will be much beholding to him for this Tenent for if his Incarnation which was an act of his God-head was an act of his obedience to the moral Law then it follows that the God-head of Christ was in an absolute subjection and so in an absolute inferiority to his Father for the moral Law is supreme compulsory Law given to inferiors But Mr. Norton labours to prove That the Incarnation of Christ was an act of legal obedience in page 192. by Gal. 4. 4. and in page 196. saith he Christ was subject to the Law not as man only but as God-man Mediator Gal. 4. 4 5. And saith he in the same page The Law whereto â—e was subject is the Law whereunto wee are subject Reply His proof from Gal. 4. 4. I will now examine because he doth cite it to prove that the moral Law was given to the Mediator as the Law of his Mediatorship as in page 103. 192 196 197 200 240 267. The sense of this Text must bee sought out by comparing it with the Context the third verse runs thus Even so we when we were children were in bondage under the Elements or Rudiments of the world Hence the Apostle infers in vers 4. 5. That when the fulnesse of the time was come God sent forth his Son made of a woman made under the Law to redeem them that were under â—he Law Any man that hath but half an eye may see that the Apostle in this place speaks only of the ceremonial Law by which it appears that Mr. Norton took but little heed to the Context and therefore it is sufficient to answer him in the words of Mr. Gataker to the seventh Reason of Wigelin his 15. Thesis This place to the Galatians saith he speaks of the Law of Rites therefore it comes not here to bee handled namely not in Mr. Nortons sense for Mr. Norton saith That the Law here whereunto Christ was made subject is the Law whereunto wee are made subject But Mr. Gataker according to the Context doth call it the Law of Rites and Dr. Hammond doth Analyze the Text to that sense onely And so doth Mr. Ball on the Covenant page 141 and 166. But for the better clearing of this sense I will expound the several branches of Gal. 4. 4. 1 When the fulnesse of time was come This fulnesse of time must be understood chiefly of the time of Christs death though it doth also comprehend the time of his Incarnation namely in order to his death for untill that full time of Christs death the Jews were under ceremonial Types as under Tutors and Governors And the exact period of this full time was foretold unto Daniel by the Angel Gabriel just four hundred and ninety years before-hand for saith Daniel in Chap. 9. 21. The Dau. 9. 24. 27. Angel Gabriel came flying swiftly and touched me as I was at prayers about the time of the Evening Oblation and in vers 22. he said O Daniel I am come forth to give thee skill and understanding namely of the fulnesse of time appointed of the Father therefore understand the matter and consider the Vision for seventy weeks are determined Dan. 9. 24. upon thy people and upon thy holy City to finish trespass namely to finish Trespasse-offerings and to end Sim See Broughtous Translation printed at Hanaw namely to end Sin-offerings and to make reconciliation for Vnrighteousnesse and to bring in everlasting Righteousnesse instead of Ceremonial Righteousnesse by legal purifications and by legal Reconciliations and Attonements by the blood of Bulls and Goats and the Ashes of an Heifer sprinkling the unclean to the purifying of the flesh Heb. 9. 13. this kind of Righteousnesse was but a figure for the present time that could not make holy concerning the conscience him that did the service Heb. 9. 9. For it is not possible that the blood of Bulls and Goats should take away moral sins Heb. 10. 4. But the Sacrifice of Christ which was typified by these Rites being made in the fulnesse of that time that was fore-appointed of the Father had a true vertue and efficacie by vertue of Gods Covenant with the Mediator to cleanse the conscience from the guilt of moral sins and to bring in a moral Righteousnesse and so then the ceremonial Righteousnesse must cease and thus the Angel Gabriel told Daniel that the Messiah by his death should make reconciliation for unrighteousnesse and so bring in an Everlasting Righteousnesse and then saith the Angel Gabriel in vers 27. He shall confirm the Testament for the many the last Seven when in half that Seven he shall end Sacrifice and Oblation The words are thus opened by Paul in Heb. 9. 26. But now once in the end of the world hath he appeared to put away sin Heb 9 26. namely to put away the Ceremonial use of Sin-offerings by the sacrifice of himself and in Rom. 8. 3. God sending his own Son in Rom 8. 3. the likenesse of sinful flesh and for his sacrifice for sin in the flesh Hee condemned sin that is to say the use of Sin-offerings because his Sin-offering was of efficacy sufficient to make an Everlasting Reconciliation and Redemption and to bring in an Everlasting Purifying from sin which Daniel calls an Everlasting Righteousnesse And thus in the fulnesse of time God sent his Son to fulfill the Ceremonial Law of Types and then it follows that all Ceremonial Types must cease c. And thus Christ hath redeemed us for our moral sins and from the moral curse and this is worth the noting that the Levitical Ordinances are in Greek called Iustifications in Heb. 9. 1. and Carnal Dan 8.
in Gen. 2. 17. I have denied it in his sense in the former Argument But it had been more true if he had framed his Argument thus Either the Elect suffered the spiritual death in sin threatned on all mankind in Gen. 2. 17. or else God is not true as I have opened the sense of Gen. 2. 17. in Chap. 2. Sect. 3. But God is true c. His third Argument is this in pag. 11. He that was the Surety of the Elect was bound to pay their debt and consequently to satisfie the Law for them But Christ was the Surety of the Elect Heb. 7. 22. Reply I deny the major for I have shewed in Chap. 2. that if it were indeed true that Christ was a Surety in the same obligation with Adam to pay his debt of obedience and to suffer the curse of his disobedience according to the conditions of the first Covenant Then 1. Christ must go to the land of Eden to eat of the tree of Life that so he may truly perform that act of obedience for Adam And 2. He must be dead in sin that so he may suffer the curse of his disobedience for his sinful act in eating of the tree of Knowledge of good and evill If Mr. Norton will say that these things could not be done and suffered by Christ thence I infer that Christ then was not a Surety in the same obligation with Adam to pay his proper debt of obedience and to suffer his proper curse in kind Secondly I deny the minor namely that Christ was such a Surety that place cited to prove it in Heb. 7. 22. is miserably abused to his sense and yet he doth often cite it to prove his sense of the word Surety and he puts very great weight on the word Surety in his sense and therefore he doth repeat it above twenty or thirty times and his proof is still from Heb. 7. 22. as in pag. 85. 149 c. Therefore I will now examine the sense of the word Surety in Heb. 7. 22. and then it will appear to have a differing sense Heb. 7. 22. from Mr. Nortons sense The Text speaks thus By so much was Iesus made a Surety of a better Testament namely by so much as Gods oath is a more infallible assurance of the perpetual Priesthood of Christ above the temporary Priesthood of Aaron and his Sons by so much is the Priesthood of Christ to intercede for us more certain than theirs For when the Covenant of the Priesthood was conferred and See Aias in Lev. 8. 36. confirmed unto the Tribe of Levi in Aaron and his Sons Lev. 8. which Covenant was life and peace Mal. 2. 5. called also Gods Covenant of peace Numb 25. 13. for God gave the office and maintenance to the Priests by Covenant Numb 18. 7 8. 1 Sam. 2. 27 35. they were made Priests without an oath because God would be at liberty to alter that Covenant also they were many Priests because they were not suffered to continue by reason of death These Priests served unto the example and shadow of heavenly things offering gifts and sacrifices which could not make him that did the service perfect as pertaining to the conscience for they were carnal Ordinances imposed on them till the time of Reformation that is until the coming of Christ who is now sprung out of the Tribe of Iudab and was made a Priest of God with an oath and a Surety of a better Testamental-Covenant established upon better promises and because he continueth for ever he hath a Priesthood that passeth not from him to another Secondly Dr. Hammon doth thus paraphrase upon Heb. 7. 20 21 22. God snare and will not repent which saith he is an argument of the immutability and weightiness of the matter and of the ternal continuance of this Priesthood of Christ and so of the preheminence of it beyond the Aaronical which was not established by God with an Oath and so much as a durable immutable and eternal Priesthood is better than a transitory mutable and final Priesthood such as the Levitical being fixt in mortal persons one succeeding the other and as was it self mortal not to last any longer than till the coming of Christ so much better was that Covenant wherein Christ was Sponsor and Surety for God that it should be made good to us on Gods part confirmed to us by Christ in the Gospel a better Covenant than that of the Law wherein Moses undertook for God to us This Scripture thus expounded is so far from confirming Mr. Nortons sense of the word Surety that it utterly over-turnes it For this Exposition makes Christ to be Gods Priest and Gods Surety to us but Mr. Norton makes this Surety to be our Surety to God in the same obligation with Adam to the first Covenant The Priests in the Law were ordained by God to make attonement for the people for their ceremonial sins by sprinkling the blood of their sacrifices on the Altar for their attonement but Christ was ordained by an oath first made to David Psa 110. That be would raise a Priest out of his loyns after the order of Melchisedech and that by his own blood he should make attonement to assure their conscience of the pardon of all their moral sins and so he should be Gods Surety of a better Testamental-Covenant as Mr. Ainsworth translates is for the greek signifies both a Covenant and a Testament It is called a Covenant saith Mr. Ball in respect of the manner of agreement and a Testament in respect of the manner of Ball on the Coven p. 196 confirming a Covenant in respect of God a Testament in respect of Christ who dyed as a Testator and confirmed by his death the testamentary promise made before of God for the obtaining of the eternal inheritance by the remission of sins Hence I conclude that this word Surety in Heb. 7. 22. cannot be understood of Gods making Christ to be our Surety in the same obligation with Adam to the first Covenant Secondly For his proof of the consequence of his Argument by Rom 3. 31. I refer the Reader to my Reply to his oighth Argument Thirdly He confirms his Argument by this Reason We are to know saith he that the Covenant of Grace it self obligeth us to fulfill the Covenant of Works in our Surety Thirdly I grant that the Covenant of Grace doth oblige us to observe the moral Law as a Rule of our sanctified walking as I have shewed at large in my exposition of Lev. 18. 5. in cha 2. sect 2 But the Covenant of Grace doth not oblige us to fulfill the first Covenant of Works given to Adam for the Covenant was about things indifferent in their own nature and it was but temporary to last no longer than till the trial of Adams obedience or disobedience was made by one act as I have shewed in Chap. 2. 2 In case the first Covenant had been made in relation to the De
judicious and unpartial Reader 2 Consider the frame of Mr. Nortons Argument and me thinks the very naming of it should sufficiently shew the dangerousnesse of it Christ saith He was made sin for us as wee were made righteous by the righteousnesse of Christ that is saith he hee was made sin by Gods judicial imputation namely a true sinner formally And so in like sort hee holds that Christs righteousnesse is imputed unto us to make a real change in our condition by making us formally righteous and thus by his comparative Argument our sins were really imputed to Christ to make a real change in his condition namely to make him a sinner formally by Gods judicial imputation that so God might in justice inflict upon him the essential punishment of Hell-torments Doth not the very repetition of this Argument plainly enough shew the dangerousnesse of it 3 Mr. Anthony Wotton shews that it is a palpable mistake to assert the imputation of our sins to Christ in the sense of Mr. Norton in Reconcil Peccatoris part 2. lib. 1. cap. 18. Sect. 4. and to the end of the Chapter of which I shall speak more by and by 4 Mr. John Goodwin in his Elaborate Treatise of Justification doth shew from the judgement of the orthodox that nothing in 2 Cor. 5. 21. is there spoken touching the imputation In Vindiciae fidei part 2. pâ—g 165. of our sins to Christ and saith he of all the Scriptures that men take up for the plea of the imputation opposed Mr. Gataler hath well observed that this Text is most cleer and pregnant against themselves But saith Mr. Norton in page 54. The Sin offering is so called because sin was typically imputed to it and it is said saith he to be for sin because it was offered for the expiation of sin Reply 2. Mr. Norton affirms it was called sin because sin was typically imputed to it but he brings no Scripture to prove it and therefore it must passe for no better than a fiction 2 The Dialogue shews in page 41. that Psal 40. 6. doth call the Sin-offering by no other addition but Sin but the Dialogue saith that the Apostle in Greek doth expound it for sin in Heb. 10. 6. the Apostle doth joyn the particle For to the word Sin by which means hee doth teach us that the Sin-offering was not typically made sin by confession of sin and by imposition of hands upon the head of it the particle For is not suitable to that sense and so the Hebrew Text doth sometimes explain itself by joying the word For to the word Sin The Sin shall be killed before the Lord it is most holy Lev. 6. 25. and then it is explained in verse 26. The Priest shall offer it for Sin hence I reason thus if it had been made sin typically by Gods imputation it Lev. 6. 26. could not have been called Most holy neither had it been accepted as a sacrifice for Sin Lev. 6. 26. and so also the word For is annexed in Lev. 9. 15. Lev. 4. 14. But saith Mr. Norton in page 54. If Christ be made sin for us in the same sense that the water of Purification and the Trespass mony is called Sin then Christ was made sin only figuratively consequently suffered for sin figuratively not properly Reply 3. A byassed spirit is apt to pick an exception against the cleerest expressions the Dialogue speaks plainly that the water of Purification was called Sin Numb 19. 9. not in respect of any sin that was typically imputed to it nor was it called Sin because it was imployed to any sinful use but because it was ordained in the prescript use of it to cleanse the sinner ex opere operato from all such ceremonial sins as he was defiled with See Ains in Num. 19. 9 12. c. it was called Sin-water as the Sin-offering was called Sin because it was the water of Purification from sin and because it sanctified the unclean to the purifying of the flesh Num. 8. 7 21. and because it figured the blood of Christ which only purgeth the conscience from dead works that is to say from moral sins Heb. 9. 13 14. Now the Heb. 9. 13 14. Argument of the Dialogue is plain namely that as the water of purification was called Sin because it did truly cleanse the sinner from the outward contagion of his sins whether moral sins that were done unadvisedly or ceremonial sins for which chiefly the Sin-water was ordained that being cleansed therby they might then approach to Gods presence in his Sanctuary or else not upon pain of cutting off Num. 19. 20. The like Reply I might also make for the Levitical phrase taken from the Redemption-mony that was imployed or part of it at least to buy the publick Sin-offerings and Trespasse-offerings it was called Sin-mony and Trespasse-mony 2 King 12. 16. Neh. 10. 32 33. not because any sin or trespasse was imputed to the mony as if it had been sinfully gotten or sinfully imployed but because it was imployed to buy the said Sin-offerings and Trespasse-offerings and in this sense God made Christ to be sin and to be a trespasse not by imputing the sins of the Elect to him in a judicial way but by ordaining and constituting him to be the true Sin-offering and to end all Sin-offerings and to finish Trespasse offerings and to make Reconciliation for iniquity by the Sacrifice of himself and so by this means to bring in an eternal Righteousnesse or Reconciliation Dan. 9. 24. instead of the Ceremonial Secondly saith Mr. Norton Then Christ was only made sin figuratively and suffered for sin figuratively not properly Reply 4. Christ suffered for sin properly according to Gods declared Counsel Covenant and Decree in Gen. 3. 15. in entring the Lists with Sathan but at last hee was the only Priest in the formality of his Death and Sacrifice and in this Sin-offering he bare our sins not really by Gods judicial imputation but figuratively only he bare them from us by procuring Gods Reconciliation No Scripture saith Reverend Mr. Wotton doth make Christ to be a sinner properly But saith Mr. Norton in page 131. Wee distinguish between an inherent judicial guilt and an extrinsecat judicial guilt If Thomas saith he be judicially guilty of a capital crime inherently though Peter be guiltlesse thereof inherently yet if he be guilty thereof extrinsecally il seemeth to be no injustice for the Magistrate in case of Suretiship to put Peter to death for Thomas his crime And after these words Mr. Norton doth cite sundry instances to this purpose and at last he concludes thus in page 133. I dare almost say saith Grotius a man excelling in this kind of learning That where there is consent there is not any of those whom we call Pagans who would esteem it unjust that one should bee punished with the delinquencie of another Reply 5. By this last testimony of Grotius Mr. Norton thinks that he hath knocked the nayl home
21 25 27. Numb 19. 20. And sometimes such persons are threatned with death as I noted above from Levit. 15. 31. And for fear of Gods displeasure by transgressing these positive Ordinances all Israel in general were exactly careful to observe these works of the Law called Lev. 15. 31. Sacrifices and washings were ordained for their typical justification under the first Covenant from their ceremonial sins Exod. 22. 31. the first Covenant in Heb. 9. 1. in relation to Heb. 8. 7. 8. for their justification when they were to come into Gods holy presence in his Sanctuary or to feast on the holy flesh and for their exact care herein the whole Nation though many times there were but few that were truly godly among them were called men of holiness Exod. 22. 31. Lev. 11. 44. Exod. 19. 6. and saith Ainsworth in Gen. 17. 12. By three things did Israel enter into Covenant 1. By Circumcision 2. By Baptism 3. By Sacrifice And their Levitical cleansing and worship is called the first Covenant as I have noted it also in p. 118. That had Ordinances or Justifications of divine service Heb. 9. 1 and they are called carnal justifications in ver 10. as Mr. Dickson Mr. Trap and others have well observed from the Greek word Dicaiomaâ—a for it pleased God by his positive Laws Heb. 9. 1 10. to â—ordain that the blood of Bulls and Goats and the ashâ—â— of an Heifer sprinkling the unclean should be of force to sanctifie them to the purifying of the flesh Heb. 9. 13. namely to justifie them from their ceremonial sins and so to make them fit Heb 9. 13. for communion with God in his Sanctuary and in feasting with him on the holy flesh of Passeovers and Peace-offerings and it is yet the more manifest that this carnal cleansing did justifie them because the Temple as soon as it was ceremonially cleansed from the pollutions of Antiochus is said in the Septuagint to be cleansed but in the Hebrew text it is said to be justified Dan. 8. 14. now it was justified no otherwise but as it Dâ—n 8. 14. was ceremonially cleansed by carrying out thâ— filthiness of dirt and of idols as in 2 Chron. 29. 5 15 16 17. and by the blood of the Sin-offering Ezek. 45. 18 19. Levit. 16. 16. and thus we see that when persons and things are legally cleansed from ceremonial defilements they are said to be justified and therefore the blood of Bulls and Goats and the ashes of an Heiser sprinkling the unclean under the first Covenant to procure Gods attonement for their ceremonial justification did but typifie our moral justification by Gods attonement and forgiveness for the sake of the blood of Christs Sin-offering under the new Covenant for nothing but Gods attonement alone doth cleanse and justifie a sinner and so the Apostle doth argue the case in Heb. 9. 13 14. If saith he the blood of Buls and Goats and the ashes of an Heifer sprinkling the unclean did sanctifie to the purifying of the flesh for by this means onely they procured Gods attonement and forgiveness for their ceremonial defilements according to Gods appointment in the first Covenant of works for without Gods attonement procured by the use of the said legal Rites their flesh could not be sanctified in a fit manner for his holy presence in his Sanctuary and in this respect the Seventy do render the word Attonement by the word Sanctified as you see it observed by Ainsworth in Exod 29. 33 36. And secondly It is also further evident by the cleansing of the woman from her unclean issue for she was not fully cleansed untill she had obtained Gods Attonement by her Sin-Sacrifice Levit. 15. 30. but as soon as that was performed then she had Gods Attonement and then she is said in ver 31. to be sanctified or separated for her appearing before God in his Tabernacle and then she might come as a justified person without danger of Gods anger before his presence in his holy Sanctuary And thirdly The Hebrew Doctors do usually say as I find them cited in Ainsworth that such persons as were ceremonially cleansed by washing or by the sprinkling of their sin-water were sanctified that is to say they were legally justified as fit persons for Gods presence in his holy Sanctuary Fourthly The blood of Bulls and Goats did sanctifie to the purifying of the flesh no otherwise but as they procured Gods attonement for blood materially considered doth not cleanse but defile the flesh but as it was ordained by the first Covenant to procure Gods attonement so it doth formally cleanse and justifie Fifthly It is further evident that these legal cleansings did justifie them by procuring Gods attonement for their ceremonial sins because Gods eternal attonement and forgiveness in relation to their legal justifications is called washing in Jer. 33. 8. and it is called sprinkling and cleansing in Ezek. 36. 25 29. And Sixthly Such as are truly converted to Christ in the New Testament and by that means have their sins forgiven them are said to be Washed Sanctified and Justified 1 Cor. 1 Cor. 6. 11. 6. 11. And it is worth the marking that these three figurative expressions are Synonimous and do all note the true nature of our justification And from these cleansings according to the first Covenant the Apostle in Hebr. 9. 14. doth inforce his Argument thus How much more shall the blood of Christ purge or sanctifie your consciences from dead works that is to say from moral sins for moral sins did as much defile the conscience as the touch of a dead person did defile the flesh ceremonially And saith he though the blood of Buls and Goats and the ashes of an Heifer had power by Gods positive Covenant to cleanse to the sanctifying of the flesh yet they had not power to cleanse or justifie the conscience from moral sins Heb. 9. 9. and 10. 4. But that power was given to the blood of Christ alone and therefore he said Lo I come to do thy will O God by which will we are sanctified through the offering of the body of Jesus Christ once for all Heb. 10. 10 14. In these words mark the conditions of the eternal Covenant for mans justification as it is expressed by Heb. 10 10. the Apostle namely that it was the will of God to be attoned to sinners for the sake of Christs sacrifice and that attonement onely doth cleanse the conscience from all moral sins or it justifies the conscience And secondly much after this manner doth the Apostle reason touching our justification in Rom. 8. 3 4. What the Law could Rom. 8. 3 4. not do in that it was weak through the flesh for the corruption and infirmity of the flesh was such that it could not keep it self pure neither from moral sins nor from ceremonial sins as it is disputed in Col 2. 14. and in Heb. 7 11 16 18 19. neither could the ceremonial justifications justifie
Context and Scripture these words The Righteousness of the Law only of the Righeousness typified by the Ceremonial Law Reply 4. Most vain is the shift of Mr. Norton endeavoring to avoid the strength of this place by interpreting the word Law and the righteousnes thereof of the righteousness of the moral Law both against the Text Context and Scripture as it is evident by what I have already said and as it is further evident by the context For the third verse hath a close dependance on Rom. 9. 31 32. Where the Apostle doth blame the Jews for trusting to their outward ceremonial works chiefly though they trusted also to their outward observation of the whole Oeconomy of Mâ—ses Israel which followed after the Law of righteousness hath not attained to the Law of righteousness namely they have not attained to the true righteousness that was typified by their legal righteousness because with the works of the Law they did not couple Faith to the Sacrifice of Christ as being the end of the Law Tindal on the word Righteousness in Rom. 10. 3. saith thus in pag. 381. The Jews seek righteousness in their Ceremonies which God gave unto them not for to justifie them but to describe and paint Christ unto them Mark That he makes the word Law and the righteousness thereof to relate to their Ceremonies Ibidem They go about to establish their own righteousness and are not obedient to the righteousness that commeth of God which is the forgiveness of sin in Christs blood to all that repent and beleeve This is the coherence between the third verse and Rom. 9. 31. And from this coherence it follows in this fourth verse That Christ is the end of the Law for righteousness Secondly P. Martyr on Rom. 9. 31. saith of the former interpretation thus Rom. 9. 31. In his Com. pl par 2. p. 580. Indeed I dislike it not and in his Common places he doth expound the word Law and the righteousness thereof not as Mr. Norton doth of the moral Law but of the whole Oeconomy of Moses having respect chiefly to the ceremonial Law and And see Wotton de reconc peccat par l. 1. c. 19. Mr. Wotton treads in his steps and Vindiciae fidei cites several other Orthodox to that Opinion par 2. p. 160. Thirdly Grotius expounds the Law of works in Rom. 3. 27. Grotius in his war and peace p 24. Rom. 3. 27. of the Law of the carnal commandement quite contrary to Mr. Nortons exposition for Mr. Norton doth expound this word Law in p. 177. and 189. of the Law of Nature given to Adam in his innocency but according to Grotius and according to â—ruth it must be expounded of the Law of Works given to the Jews for their legal justification from their ceremonial sins when they appeared in Gods holy presence in his Sanctuary for it is most evident that God made a Covenant of Works with the Jews for their outward Justification when they came into his holy Sanctuary as well as a Covenant of Grace in Christ for their moral justification in his presence both here and at the day of judgement But in time namely when the Prophets ceased the carnal Jews abused this Covenant of Works as they did the brazen Serpent by trusting to it as well for their moral as for their ceremonial justification in the sight of God And against this sort of justification by works doth the Apostle Paul disputâ— in his Epistle to the Romans and to the Galatians c. Behold say the Hebrew Doctors it is said in the Law ye shall keep my Statutes and all my Judgements and do them Our wise men have said That keeping and doing must be applied to the Statutes See Ains in Lev. 5. 15. as well as unto the Judgements c. Now the Judgements they are Commandements the reason or meaning whereof is manifest and the good that commeth by doing of them is known in this world as the forbidding to rob and to shed blood and the commandement to honor Father and Mother But the Statutes or Ordinances are commandements the reason whereof is not known c. And all the sacrifices every one generally are Statutes or Ordinances and our wise men have said that for the services of the Sacrifices the world doth continue for by doing the Statutes and the Judgements righteous men are made worthy of life in the world to come and the Law setteth the commandement of the statute first saying and yee shall keep my Statutes and my Judgements which if a man do he shall live in them Lev. 18. 5. By this and such like â—estimonies which might be cited from the Hebrew Doctors we may see as in a glass how the carnal Jews understood the word Law namely of all the Oeconomy of Moses but chiefly and principally of the ceremonial Statutes and Ordinances and in that respect they put their trust in their outward observation of the said Ordinances which were indeed given them for their outward justification and by this kind of righteousness Paul was made alive until God opened his eyes to see his sinful condition by the spiritual application of the Law to his conscience Phil. 3. 9. and then from the typical he saw his inward justification And secondly This is worth marking as I mentioned before that in their legal justification no actual holiness was put upon them but onely their ceremonial sins of uncleanness were purged from them and that was their justice or justification when they stood before him in his Sanctuary for it is said That the blood of Buls and Goats and the ashes of an Heifer sprinkling the unclean did sanctifie to the purifying of the flesh but that kind of sanctification was obtained by their ceremonial purifyings which did procure Gods attonement in forgiving sin and no other Sanctification was ordained for their legal Justification Natural Philosophers saith Peter Martyr cannot be perswaded that the absolution of God procured by sacrifice did make men righteous and therefore they did not call it our righteousness P. Martyr spake these words in his last explanation of Justification and therefore though his former expressions do somewhat differ it is not so much to be stood on as on what he saith here in his last meditations but you may see that Peter Martyr held according to the ceremonial types that the pacifying of God and the procuring of his attonement by the sacrifice of Christ is a sinners righteousness I say this way of justification God was pleased to ordaine by his voluntary positive Law and Covenant with Christ which was also typified by his positive Covenant of Works with the Jews 1 It was his voluntary Covenant with Christ that upon his undertaking to make his soul a sacrifice for sin he would be reconciled to beleeving sinners by not imputing their sins to them that is to say he would justifie them from their sins by his gracious forgiveness and therefore it is
to cry out My God my God why hast thou forsaken me But saith Mr. Norton in page 191. Though the humane nature of Christ from its first union had its dependance subsistance in his divine person yet such is the singleness and unmixedness of the divine nature in this union that it could and â—id leave the humane nature to act of it self according to its own natural principles As the humane nature of Christ did not subsist alone so neither doth it perform any humane operations alone dependance in respect of subsistence inferreth a dependance in respect of operations c. In these words Mr. Norton doth argue more like to a natural Philosopher than to a judicious Divine for though the humane nature of Christ did ever subsist in his divine person from the time of the union yet it did not subsist in his divine person according to the order of natural causes but after the ineffable manner of the voluntary cause of which the rule is not true pesuâ caus â sequitur effectus for such voluntary causes do work according to the liberty of the voluntary agreement of the persons in Trinity 2 I say also that the form of this union cannot be exemplified from any natural or civil union and therefore the operations that flew from this union may well differ from the operations that flow from all other unions I grant that Athanasius doth in some respects fitly exemplifie this union to the union of our soul and body making one See Pareus Notes on Athanasius Creed Art 4. man but yet in some respects it will not hold In two things saith Pareus this similitude doth not agree 1 Because in man by reason of the union of the reasonable soul and body some third thing specifically different is made up to wit man of matter and form neither of which alone is man It is not so saith he in Christ because the word Assuming the flesh was God and the same person both before and after the Incarnation heretofore without flesh and afterwards cloathed with it 2 Saith he The soul of man receives into it the passions of the body with which it grieveth and rejoyceth but God the word is void of all affection and passion Therefore seeing this union is so unexpressible the operations of each nature may well differ from the operations of all other unions 3 Seeing it was the will of the blessed Trinity according to their agreement in the voluntary Covenant that the two natures of the Mediator should keep each nature and their properties distinct Thence the Mediator might act either as man only or as God only or as God and man joyntly And this observation is of necessary use for the right understanding of many Scriptures as it is noted by the Dialogue from Mr. Calvin in p. 111. and to him I will adde Mr. Thomas Wilson for in his Theological Rules for the right understanding of the Scriptures hee saith In his 111. Theological Rule p. 164. thus Some of the works of Christ were proper to his God-head as his miracles Secondly Some to his Man-hood as his natural and moral works Thirdly Some to his whole person as his works of Mediation in which each nature did that which was proper to it but Mr. Norton makes no good use of this rule And all these several operations do arise from the unexpressible nature of this union which doth work according to the agreement of the persons in the voluntary Covenant And of this I have also given a touch before in page 174. 2 I have made it evident in the former Chapter That the most excellent temper and tender constitution of Christs humane nature did make all his sufferings to be abundantly more sharp and keen to his senses than the like can be to us that are by nature born the bond-slaves of sin corruption and death for in that respect our natural spirits are of a blockish and dull sense and therefore we cannot abhor misery and death with that quick sense and feeling as the pure constitution of Christs humane nature might and did do and therefore wee cannot cry out with such a deep sense of it as hee did 3 In obedience to Gods declared Decree in Gen. 3. 15. and in obedience to his own Covenant to enter the Lists with Satan with his humane nature as it was accompanied with our infirmities It behoved his divine nature to rest and to leave his humane nature to feel the power of Satans enmity because it was now the very appointed hour for the powers of darkness to exercise their utmost enmity according to Gods declaration in Gen. 3. 15. So then the operation of his divine nature in this appointed hour was to withdraw assistance from his humane nature and not to protect it as it did at other times but to leave his humane nature alone in the combate and to let the Prince of darkness have his full liberty to disturb his patience and so to pervert his obedience if he could or in case he could not prevail then it was agreed that these trials should be for the consecration of him as of the Priest and Prince of our salvation to his sacrifice And to this sense do the Ancient Divines speak 1 The Passion of Christ saith Austin was the sweet sleep of his Divinity Mr. Rich. Ward in his Commentary on Mat. 27. 42. doth thus paraphrase on these words of Austin As in a sweet sleep saith he the soul is not departed though the operations thereof be for a time suspended so during the time of Christs sufferings his God-head rested as it were in a sweet sleep that so the humanity might suffer in all points according to Gods Decree and to this sense also doth Mr. Perkins speak on the Creed fol. 121. 2 Theodoret on Psal 22. saith Christ called that a dereliction which was a permission of the Divinity that the Humanity should suffer 3 Isyehius in Lev. li. 5. ch 16. saith Christs Deity is said to depart by withdrawing his own power from his Humanity that he might give time to his passion 4 The Master of the sentences saith the Divine nature did forsake the humane nature First By not protecting it And secondly By withdrawing his power that so he might suffer And saith he in lib. 3. dist 2. the Deity severed it self because it withdrew protection And secondly saith he it separated it self outwardly not to defend but it failed not inwardly to continue the union If saith he it had not withdrawn but exercised power Christ could not have died 5 Leo de passi Dom. Ser. 170. saith That the Lord should be delivered to his passion it was his Fathers will as well as his own That not onely the Father might leave him but that after a sort he should forsake himself not by any fearful shrinking but by a voluntary cession or resting for the power of Christ crucified contained it self from these wicked ones and to perform