A89732:418
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.
CHAP. X. The Vindication of Psa. 22.1.
Psa. 22.1. My God, My God, why hast thou forsaken me?
Dialogu Many Divines conclude from this Text, that God did forsake his son in his anger, because he had imputed to him all our sins: but yet other Divines differ from them. M. Broughton saith, My God, My God, showeth that Christ was not forsaken of God, but that God was his hope. 2. Saith he, The word forsaken is not in the Text, but Why dost thou [leave] me? namely, why dost thou leave me to the griefs following from the malice of the Jews? as they are expressed in the body of the Psalm. 3. Saith he, None ever expounded one matter, and made his amplification of another; but Psal. 22. hath amplification of griefs caused by men, and not from Gods anger. Therefore the Proposition in the first verse is not a complaint to God that he forsook his soul in anger for our sins. M. Robert Wilmot showeth at large that the term forsaken is not so proper to this place as the term leave, and he doth parallel it with the word leave, in Psal. 16.10. M. Ainsworth saith, the Hebrew word which we translate [forsaken] may be translated, why leavest thou me? And he saith in a Letter to my self, ⟨p. 78⟩that there is no material difference between leaving and forsaking, so as the meaning be kept sound. Therefore it followeth by good consequence that Christ doth not complain