A89732:1017
A discussion of that great point in divinity, the sufferings of Christ; and the…
A discussion of that great point in divinity, the sufferings of Christ; and the question about his righteousness active, passive : and the imputation thereof. Being an answer to a dialogue entitled The meritorious price of redemption, justification, &c. / By John Norton teacher of the church at Ipswich in New-England. Who was appointed to draw up this answer by the general court.A discussion of that great point in divinity, the sufferings of Christ; and the question about his righteousnesse active, passive : and the imputation thereof. Being an answer to a dialogue intituled The meritorious price of redemption, justification, &c. / By John Norton teacher of the church at Ipswich in New-England. Who was appointed to draw up this answer by the generall court.
London: printed by A.M. for Geo. Calvert, 1653
Title page typeset from the transcription.
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.
Answ. We deny that Abraham apprehended at all any such Atonement, as the Dialogue teacheth, and it remaineth still to be proved. I take it for granted with us, that faith doth not justify us as a work; but objectively or relatively, that is, for the sake of that which is believed. Though Abraham apprehended the Fathers Atonement by faith, it doth not therefore follow, that the Atonement apprehended was his righteousness. Abraham by faith apprehended Atonement or pardon of sin, not as the matter but as the effect of Righteousness.
Answ. We deny that Abraham apprehended at all any such Atonement, as the Dialogue teacheth, and it remaineth still to be proved. I take it for granted with us, that faith doth not justifie us as a work; but objectively or relatively, that is, for the sake of that which is beleeved. Though Abraham apprehended the Fathers Atonement by faith, it doth not therefore follow, that the Atonement apprehended was his righteousnesse. Abraham by faith apprehended Atonement or pardon of sin, not as the matter but as the effect of Righteousnesse.
Atonement is frequently taken for expiation, noting both the cause and the effect, namely, both the Legal meritorious obedience of Christ, and the acquitting of us from the guilt of sin. But so the Dialogue takes it not: because it acknowledgeth no essential influence of the obedience of Christ (no not of its own Mediatorial obedience) into the being of our righteousness. Atonement according to the Dialogue is the pardon of sin, to apply therefore Atonement as an effectual remedy to acquit us from the ⟨p. 225⟩guilt of sin, is to make atonement its own cause, and its own effect, that is, to make it before and after it self. The imputation of Abraham's faith for righteousness doth plainly argue, that Abraham was made partaker of the righteousness of the moral Law, or Law of works by faith without works: 1. Because no man can attain eternal life without fulfilling the Law, either in himself, or in his surety: Without the righteousness of the Law there is no life,