A89732:1043
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. It doth not follow though faith is not, therefore atonement is a sinners righteousness. None of us say that faith is a sinners, righteousness, otherwise then relatively for the sake of the object apprehended by faith; and so the Apostle saith expressly, Abraham's faith was accounted to him for righteousness: Yea, the Dialogue, if atonement might pass for righteousness, acknowledgeth, that faith for the atonements sake received by it, is accounted for righteousness. No marvel though the Dialogue denieth faith to be accounted a sinners righteousness in stead of the righteousness of the Law; the righteousness ⟨p. 233⟩of the Law being righteousness properly and truly so called, which the Dialogue simply denieth to have any influence into the matter of justification. There is no need unto mere justification that faith should justify a sinner further then the Law requireth: yet faith doth not only justify a sinner, which the Law could not, Rom. 8.3, 4. but also justifieth him in some respects in a more excellent manner then the Law could have justified an innocent person.
Answ. It doth not follow though faith is not, therefore atonement is a sinners righteousnesse. None of us say that faith is a sinners, righteousnesse, otherwise then relatively for the sake of the object apprehended by faith; and so the Apostle saith expresly, Abrahams faith was accounted to him for righteousnesse: Yea, the Dialogue, if atonement might passe for righteousnesse, acknowledgeth, that faith for the atonements sake received by it, is accounted for righteousnesse. No marvell though the Dialogue denieth faith to be accounted a sinners righteousnesse in stead of the righteousnesse of the Law; the righteousnesse ⟨p. 233⟩of the Law being righteousnesse properly and truly so called, which the Dialogue simply denieth to have any influence into the matter of justification. There is no need unto meer justification that faith should justifie a sinner further then the Law requireth: yet faith doth not onely justifie a sinner, which the Law could not, Rom. 8.3, 4. but also justifieth him in some respects in a more excellent manner then the Law could have justified an innocent person.