A26977:331
Of the imputation of Christ's righteousness to believers in what sense [sic] sound Protestants…Of the imputation of Christ's righteousness to believers in what sence [sic] sound Protestants…
Of the imputation of Christ's righteousness to believers in what sense [sic] sound Protestants hold it and of the false devised sense by which libertines subvert the Gospel : with an answer to some common objections, especially of Dr. Thomas Tully whose Justif. Paulina occasioneth the publication of this / by Richard Baxter a compassionate lamenter of the Church's wounds caused by hasty judging ... and by the theological wars which are hereby raised and managed ...Of the imputation of Christ's righteousness to believers in what sence [sic] sound Protestants hold it and of the false divised sence by which libertines subvert the Gospel : with an answer to some common objections, especially of Dr. Thomas Tully whose Justif. Paulina occasioneth the publication of this / by Richard Baxter a compassionate lamenter of the Church's wounds caused by hasty judging ... and by the theological wars which are hereby raised and managed ...
London: printed for Nevil Simmons and Jonathan Robinson, 1675
Modern spelling is a reading aid: the words are the author’s, only the spelling is modernized. Original shows the page as printed, with the transcription marks.
The common reason given by the contrary-minded is, that he was our Surety, or Sponsor, or fidejussor: and so we translate [Greek or Hebrew] Heb. 7.22. and I remember not any other text of Scripture allegable for that title. But this word doth not necessarily signify any such Representer of our Persons as aforesaid. Nay when he is called thus the fidejussor of a better Covenant, it seemeth plain that it is Gods Covenant as such, and so Gods Sponsor that is meant; and as Grotius saith Moses pro Deo spospondit in Lege Veteri: Jesus pro Deo in Lege Nova: Lex utraque & pactum continet, promissa habet. Sponsorem dare solent minûs nati: & Moses & Deus hominibus ⟨p. 109⟩melius nati erant quam Deus qui inconspicuus. So also Dr. Hamond [He was Sponsor and Surety for God, that it should be made good to us on Gods part, on Condition that we performed that which was required of us:] And here they that translate [Greek or Hebrew] a Testament, never intended that it was our Part of the Covenant that is meant by a Testament: But (the most Judicious expositor,) Mr. Lawson on the text, truly saith [The Scriptures of Moses and the Prophets translated into Greek will tell us; That [Greek or Hebrew] always signifieth a Law or a Covenant, and for the most part both: so it doth in the writings of the Apostles and Evangelists where it seldom signifieth the last Will and Testament of a man. The same thing is a Law in respect of the precepts, &c. [Greek or Hebrew] turned Surety, signifieth one that undertaketh for another to see something paid or performed: And though the word is not found in the New Testament except in this place, &c. But Varnius tells us that [Greek or Hebrew] is [Greek or Hebrew], a Mediator; and so it is taken here as it's expounded by the Apostle in the Chapter following: And because a Priest doth undertake to procure from God, both the Confirmation and performance of the promises to the people, and to that end mediates between both; therefore he is a Surety and Mediator of the Covenant, and in this respect the Surety and Mediator of the Covenant is a Priest.]
The common reason given by the contrary-minded is, that he was our Surety, or Sponsor, or fidejussor: and so we translate 〈non-Latin alphabet〉 Heb. 7.22