of Gods dispensation Paul speaks frequently of this accidental use of the Law in order to conversion after the cessation of the judicial and ceremonial Law Christ not only being come in the flesh but also dead buried and ascended Rom. 3.20 4.15 7.8 9 10 11 13. into heaven The whole Law of Moses was a school-master to leade us unto Christ the moral Law leades us unto Christ by an accidentall direction of it self it shuts souls up into the prison of sin that it may condemn it is by accident that being shut up we seek after righteousnesse and life by faith in Jesus Christ the ceremonial Law led unto Christ by direct signification and its period of duration the judicial Law led unto Christ by his distinction of the Jews from all other people and by the the period of its duration It follows by good consequence from this School-masterly discipline of the Law that God did never intend to justifie any corrupt son of Adam by Legal obedience done by his own person but that God did not intend to justifie his Elect by our Saviours Legal obedience followeth not at all from hence except in the mistake of the Authour of the Dialogue Paul evidently enough concludes the direct contrary consequence Par. in loc Gal. 3.24 those words the Law was added for transgressors till the seed should come Gal. 3.19 are to be interpreted according hereunto in a limited not in an absolute sense Dialogu God cannot in iustice iustifie sinners by our Saviours Legal obedience imputed because Legal obedience is altogether insufficient to iustifie a corrupt son of Adam from his original sin for our corrupt and sinful nature did not fall upon us for the breach of any of Moses his Laws but for the breach of another Law of works which God gave to Adam in his innocency by way of prohibition In the day thou eatest thereof thou shalt die the death so God cannot in iustice impute our Saviours Legal obedience to any corrupt son of Adam for his full and perfect righteousnesse because it is altogether insufficient to make a sinner righteous from his original sin Answ We are to distinguish of the Law it 's taken sometimes more largely either for all the Scriptures of the Old and New Testament Luk. 16.17 Joh. 15.25 or for all the Books of Moses Matt. 7.12 sometimes more strictly for the Moral Law Rom. 7.7 So Paul opposeth the Law of works to the Law of faith and Luke the Law of Moses unto Christ Act. 13.39 because by him all that beleeve are justified from all things from which they could not be justified by the Law of Moses The Law of Moses taken strictly and the Law of works usually known by the name of the Decalogue or ten Commandments are the same and differ no otherwise then as two Editions of the same Book the Law of Moses being nothing else but an external pattern of the internal Law of nature printed in the hearts of our first Parents by their creation after the Image of God consisting in holiness and righteousnes Eph. 4.24 the sum of the two Tables it is called the Law of works Rom. 3.27 because it required personal obedience unto life Lev. 18.5 the Law of Moses Act. 13.39 because it was given to the people of Israel by the Ministry of Moses Joh. 1.17 In the Law strictly taken which also holds concerning the Law taken largely we must distinguish between that part of it which is moral positive Vide Wille Exod. 21. qu. 1. Jus morale positivum jus divinum positivum Weems exerc 37. in precep 8. The habitual writing whereof in our hearts by nature together with its obligation were both from the first instant of Creation this bindes perpetually and is immutable so essential is the nulling and obliging nature of the Law as that though life be not attained by obedience thereunto as it was in the Covenant of works yet is obedience thereunto unseparable from life in the Covenant of grace and that part which is divine positive which though it be habitually written in our hearts by nature yet it bindes not without a superadded command these are accessory Commandments added to the Law written and binde not by force of creation or light of nature but by force of institution both moral positive and divine positive Law are the Law of nature only that 's the primary this is the secondary Law of nature As God at Mount Sinai after the Decalogue gave the judiciall 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 the knowlege of good and evil Gen. 2.17 part of and reducible thereunto and as a Conclusion of its principle The transgression then of Adam in eating of the forbidden fruit was a breach of the same Law of works which was given to Adam and afterwards given by Moses and so the punishment of original sin inflicted upon man therefore did fall upon us for the breach of Moses Law which was first given to Adam and afterwards given by Moses that the imputation of the Legal obedience of Christ God so being pleased to accept thereof is sufficient to make sinners righteous from all sinnes is manifest because Christ performed perfect obedience for us unto the Law of works given to Adam which had Adam himself personally performed he had been just The Law that was given by Moses convinceth us effectually and fully of Adams sin Rom. 5.20 moreover the Law entred that sin i. e. Adams sin for of that he speaks might abound therefore Adams sin was committed against the Law of Moses to this purpose serveth the labour of Divines shewing how Adams sin was a violation of the most yea of all the Commandments if so then it was a breach of Moses Law Dialogu If Christs Legal obedience imputed were sufficient to iustifie a sinner from all kinde of sinne both originall and actuall then Christ made his oblation in vain for it had been altogether needlesse for him to give his soul as a Mediatorial sacrifice of atenement for the procuring of our iustice in Gods sight if his Legal righteousnesse performed by his life had been sufficient to iustifie us from all sin in Gods sight for if righteousnesse could have come to sinners by the Law then Christ died in vain Gal. 2.21 Answ Christs inherent righteousnesse and active obedience is an essentiall part of our justification but not all our justification Christs active and passive obedience make up our righteousnesse Original justice and active obedience was sufficient to justifie man innocent but not to justifie man fallen The law in case of innocency required only doing Lev. 18.5 but in case of sin it cannot be satisfied without suffering Gen. 2.17 and doing Gal. 3.10 that is without both passive
and actual obedience the particle by Gal. 2.21 notes the manner not the matter obedience unto the Law neither ceaseth nor can cease to be the matter of justification only it is the obedience performed thereunto by Christ not by us that is not our own but the obedience of another imputed to us by grace and received by faith the effect of grace We have the righteousnesse of the Law but we have it not by the Law The argumentation of the Apostle proceeds thus if we be justified by works Christ died in vain but Christ is not dead in vain therefore we are not justified by works hereby expresly concluding against justification by our own obedience and implicitly for justification by Christs obedience to the Law Dialogu Christs Legal obedience was but the work of his flesh or of his humane nature therefore it could not be the procuring cause of Gods atonement for iustification for no obedience is meritorious but that obedience which is mediatorial I never heard that the Father required the Mediator to perform Legal obedience at a proper condition of his Mediators office nay our Saviour himself doth testifie that his flesh alone considered doth not profit us to life and salvation Joh. 6.63 therefore not his Legal obedience for that was but the work of his flesh or humane nature Answ To say Christs Legal obedience was the work of his humane nature only besides the absonousnesse of it in Divinity will hardly escape an implicat I mean a contradiction in reason as the humane nature of Christ did not subsist alone so neither doth it perform any humane operations alone dependance in respect of subsistance inferreth a dependance in respect of operations action includes being as essential to it we may as well affirm nothing to be something as to affirm that to act of it self that doth not subsist of it self From the personall union it comes to passe saith Ames that all the actions and passions of Christ are referred partly unto his person as unto the proper term of them Med. lib. 1. cap. 18. although some of them are to be referred to one nature and some unto another as unto the next principles To be incarnate was an act of Legal obedience God sent forth his son made of a woman made under the Law Gal. 4.4 a body hast thou prepared me In the Volume of thy Book it is written of me that I should do thy will and then said I Lo I come Heb. 10.5 But the Father required of the Mediatour to be incarnate as a proper condition of his Mediatorly office Gal. 4.5 to redeem such as be under the Law to fullfill the Law is Legal obedience but the Father required of the Mediatour to fulfil the Law Mat. 5.17 I came to fulfil it and that as a proper condition of his Mediators office as he came so he was sent but he was sent as Mediator for the Mediator to suffer death as our surety in a way of justice is an act of Legal obedience but the Father required of the Mediator as a proper condition of the Mediators office to suffer death for us in a way of justice if his soul shall set it self a sacrifice for sin he shall see his seed c. Isa 53. therefore the Father required of the Mediatour Legal obedience as a condition of his Mediators office to suffer death for us in a way of justice Dialogu There is great iarring among Divines about the right stating of the doctrine of imputation 1. Some affirm that God the Father doth impute Christs Legal obedience to sinners as their obedience for their full and perfect iustification 2. Others do affirm that Christs Legal obedience imputed is not sufficient to make sinners righteous and so they do affirm that God doth impute another kinde of Christs righteousnesse to sinners for their full iustification viz. the purity of his nature to iustifie us from original sin 3. Others go further in the point of imputation for they affirm that God imputes another kinde of righteousnesse to sinners for their full justification viz. the passive obedience and so by necessary consequence they do make sinners to be their own Mediators because they do make Christs Mediatorial obedience to be a sinners obedience by Gods imputation Answ The whole course of the active and passive obedience of Christ together with his habitual conformity to the Law is the matter of our justification the purity of Christs nature and his active and passive righteousnesse are not two but one and the same kinde of Legal obedience expressed by both its parts viz. habitual and actual The asserters of the last expresly are to be understood as asserting the former implicitly the act presupposing the habit then spake not heretofore exclusively the reason why later Writers speak more expresly is because opposers have acted more subtilly The inference of sinners being their own Mediators from the imputation of passive obedience ariseth from your misunderstanding our doctrine which imputeth the obedience of Christ in respect of its efficacy not in respect of its formality M. Forbes acknowledgeth no such great jarring with our imputation which he testifieth to be without impiety and any matter of strife in it self were this jarring not only great but greater then it is the Gospel remains the Gospel notwithstanding through mans corruption it becometh an occasion of contention Dialogu The actions of Christs obedience neither active nor passive can be made ours by Gods imputation no more then our sinful actions can be made his by Gods imputation but our sinful actions cannot be made his by Gods imputation as I have at large expressed in the opening Gen. 2.17 Answ Your supposed large proof is sufficiently disproved as I hope in the place and the contrary proved both there and in the vindication of 1 Cor. 5.21 Dialogu If God do make sinners righteous by the active obedience of Christ imputed then Christ must perform all manner of obedience for us that God doth require of us or else God cannot in iustice make us perfectly righteous by the active obedience of Christ imputed but Christ did not perform all manner of acts of obedience for us that God requireth of us because he was never married c. and yet we have as much need to be made righteous in such like actions as in any therefore God cannot in iustice make us perfectly righteous by the actions of Christs active obedience imputed Answ The matter of our justification is not an actual and formal performance of all duties commanded in the Decalogue but an obedience to that which is commanded as it is commanded viz. actually unto such duties as it calleth to the exercise of and habitually unto the rest otherwise it was impossible for man to be justified by the Law neither Adam himself nor any man sustaining all relations Christ being an infinite person and our surety in performing all that was required of him he performed more then not only
and brings salvation though it self be invisible and in the heart For with the heart man beleeveth unto righteousnesse and with the mouth confession is made unto salvation Dialogu And in this sense all Sacrifices of Atonement are called Sacrifices of Righteousnesse not only as they are the procuring cause of the Fathers Atonement for a sinners righteousnesse but also because they must be offered in righteousnesse Mal. 3.3 that is to say in faith because poor beleeving sinners do by faith receive the Fathers atonement for their full and perfect righteousnesse Answ This is in effect but what was objected and answered before Dialogu And it is further evident that faith doth no otherwise justifie a sinner but as it is that grace or instrument of the Spirit whereby a sinner is enabled to apprehend and receive the Fathers atonement by the Apostles discourse in Rom. 3.21 22 23 24 25. all which Verses I will br efly expound unto you First The Apostle in these words doth teach us the true nature of a sinners justification he cals it the righteousnesse of God He doth not call it the righteousnesse of Christ but the righteousnesse of God the Father because the formall cause and finishing act of a sinners righteousnesse or justification doth come down from God the Father upon all beleeving sinners A sinner cannot be made righteous by the works of the Law as the former verse doth conclude For by the Law men come to know themselves to be sinners and they that are sinners are ever sinners in themselves therefore if ever sinners can be made righteous they must be made righteous by such a kinde of righteousnesse as it pleaseth God the Father to bestow upon them and that can be no other righteousnesse then a passive righteousnesse proceeding from Gods mercifull atonement pardon and forgivenesse Answ The righteousnesse whereby a sinner is justified is called the righteousnesse of God because he is the authour of it it is as much as called the righteousnesse of Christ Rom. 5.18 where it is called the rigteousnesse of one which one is Christ The imputation of the righteousnesse of Christ is the formall cause of our justification and is the act of God the Father The word Father not being taken personally for the first person in the Trinity but essentially for all the three persons God the Father Son and holy Ghost Because all works wrought upon the creature are the works of the three persons equally A sinner is not justified by the works of the Law namely by works that we have done Tit. 3.5 For to such a work four things are requisite viz. that it be wrought 1. By vertue of the grace of the first Covenant 2. By our own persons 3 With exact obedience to the Law 4. Under the promise of justification unto continuance therein But yet a sinner is justified by the works that Christ hath wrought though not by the works that we have wrought If that Proposition be absolutely true that they that are once sinners are ever sinners then either the Saints in glory were never sinners or they are and ever shall be sinners and consequently neither are nor ever shall be perfectly blessed See Ephes 5.27 Neither the justified persons continuance to be a sinner which is the condition of all in this life nor the dependance of justification upon Gods free pleasure nor the passivenesse of the soul in receiving justification do at all inferre atonement much lesse the atonement of the Dialogue to be our righteousnesse The good pleasure of God is the cause why the righteousnesse of Christ imputed and not atonement is our righteousnesse Dialogu But yet the Apostle doth further describe this righteousnesse of God ver 21. by two other circumstances 1. Negatively 2. Affirmatively 1. Negatively he saith that this righteousnesse is without the works of the Law He doth plainly affirm that the works of the Law have no influence at all in the point of a sinners justice or justification Answ We are justified without the works of the Law that is without the works of the Law done by us but not without the works of the Law done by Christ We are justified freely it costeth us nothing Buchan loc 31. q. 16. yet we are justified justly it cost Christ the laying down of a full price Dialogu He doth affirm that this righteousnesse of God whereby sinners are made righteous is such a reghteousnesse as is witnessed by the Law and by the Prophett It is witnessed by the Law namely by that part of the Law which did teach and typifie unto sinners how they might be sinlesse by Gods atonement through their sacrifice of atonement as the procuring cause thereof as I have opened the matter more at large already Answ Willet in loc q. 27. The Apostle in those words by the Law Rom. 3.21 doth not intend the Law of works nor the Ceremoniall Law only but the Law of Moses Moses wrote of me Joh. 5.46 The ceremoniall Law did not typifie our being made righteous by atonement much lesse by the atonement of the Dialogue as it is to be seen in the answer of the places you referre unto Dialogu Faith it self is not a sinners righteousnesse and therefore it cannot be accounted as a sinners righteousnesse in stead of the righteousnesse of the Law as some would have it For if faith were a sinners righteousnesse no otherwise but in the place or stead of the righteousnesse of the Law then faith could not justifie a sinner any further then the Law would do if it could be supposed that a sinner could by any means attain to the righteousnesse of the Law and then truly faith would be but a poor righteousnesse to cover a sinners nakednesse For if a sinner could keep the whole Law in every circumstance of it from his birth unto his death yet it would not be sufficient to justifie him from his originall sin 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 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 Dialogu If any
other namely to the joint desire of the Trinity all the Trinity desired to fullfil all that righteousnesse which appertained to the Mediators Person and Office at this time they desired to fulfil that part of righteousnesse which appertained to his publike Installment Answ This is not to explain a difficult but to take the Name of God in vain by forcing a far fetched and impertinent conceit upon a plain place whose sense he that runs may reade 't is ignorance or worse to turn the Greek thus is our Desire the word is rendred according to its meaning Thus it Becometh Vs The speaker is Christ The Persons spoken of are Christ and John The Righteousnesse spoken of is the Office and Service committed respectively to Christ and John part of which consisted in the present work which though John at first hearkned not to yet soon after he did If the Dialogue intends those words to fullfill that righteousnesse which appertained to the Mediator formally that is to make the Trinity the Mediator If efficiently then though the Interpretation were good it is altogether impertinent to the confirming of that misleading distinction of Legal and Mediatorial obedience CHAP. IV. Of the Dialogues further Reasoning against the influence of Christs obedience unto Justification by way of Imputation Dialogu THe Apostle in that Text Rom. 8.4 that the righteousnesse of the Law might be fulfilled in us doth not speak of that part ef Legal obedience which God requires of every man that looks to be saved thereby but in this place he speaks only of that part of righteousnesse which the Gospel-part of the Law taught and typified by their sacrifices of Atonement which sacrifices are called sacrifices of Righteousnesse because they taught sinners how they might obatin the Fathers Atonement by the Mediators sacrifice of Atonement for their full and perfect Righteousnesse Answ In plainer words the meaning of the Dialogue is The Apostle here by the Law understandeth not the Law of works the Righteousnesse whereof consists in Legal and Personal obedience But the Law of faith namely the Gospel whose Righteousnesse consists nor in Legal obedience either personal or sureties but in the Fathers Atonement It is plain enough by the dependence of this upon the fore-going verse that the Law here spoken of is the same with the Law there spoken of namely the Law that was weak through the flesh that is unable to justifie by reason of sin which all know to be the Law of works The way of fullfilling this Righteousnesse is by the Gospel which teacheth and giveth faith in Christ Bucan loc 30. qu. 28. Vide Par. Rom. 10. dub 5. col 2. which consists not in Atonement as the Dialogue speaks of but in the Legal obedience of another made ours by faith and therefore called the Righteousness of faith so that Righteousnesse or Legal obedience is the matter of our Justification both according to Law and Gospel the difference lieth in the manner of Justification The Law justifieth by our Personal obedience fullfilled thereunto the Gospel by our Sureties obedience thereunto received by faith Typical Sacrifices of Atonement are called Sacrifices of Righteousnesse because they taught and typified this truth The phrase SACRIFICES of RIGHTEOVSNESSE signifieth Righteous sacrifices that is Sacrifices done in Righteousnesse Sacrifices saith M. Ainsworth just and right and in faith contrary to those which the Prophet reproveth Mal. 1.14 Not Sacrifices causing Righteousness which if so it were did but further confirm that Christ the Antitype of the Legal Sacrifices by his obedience unto the death purchased Righteousnesse by faith So that hence there is neither cause nor occasion to confound Righteousnesse and Atonement But let us proceed to your other Reasons Dialogu Did Christ condemn sinne in the flesh by his Legall Obedience no but by his Mediatorial Obedience only Rom. 8.3 4. Answ It hath been before sufficiently shewn that the Legal and Mediatorial obedience of Christ is one and the same whereunto the Reader is referred as touching the confutation of this erroneous and misleading distinction Dialogu God sent his Son for sinne when he sent him to make his soul a sacrifice of Atonement for sin as I have opened the phrase at large in 2 Cor. 5.21 Answ That the Dialogue hath not opened but misinterpreted that phrase the Reader may please to see in the answer thereof Dialogu In brief the meaning of the Apostle lies thus when God sent his Son to die as a Malefactor in the similitude of sinful flesh Christ did at the same time condem◠sin because he did at the same time die as a Mediatour and made his soul a Mediatorial sacrifice of Atonement for sin and so he procured his Fathers Atonement to poor sinners and by this means he condemned sinne in the flesh and made sinners sinlesse that is to say Righteous But this distinction of the double death of Christ I have opened more at large in Gal. 3.13 and Luke 22.19 and in Psa 22.15 The strength then of this misinterpretation being built upon your distinction of the double death of Christ namely his dying as a Mediator Answ and as a Malefactor that is to say a Malefactor in the Jews account but not in Gods The Reader again is desired to accept of the answer given to your distinction in the places mentioned where if the distinction fals all which is built thereupon will perish with it To be sinlesse is not enough to being Righteous the unreasonable creature is sinlesse but not Righteous The Dialogue having taken away from us the righteousnesse or Justification of the Legal obedience of Christ imputed now telleth us what is our Righteousnesse namely Gods Atonement or the Fathers Atonement and pag. 120. we have the Dialogues meaning concerning Atonement explained by the several terms thereof in pardoning and forgiving sin blotting out and covering sin bearing and taking away sinne purging and cleansing of sinners passing over and not imputing of sin so that a sinners righteousnesse justice or justification according to the Authour is nothing else but the Fathers Atonement pardon and forgivenesse pag. 118. The Hebrew translated Atonement properly signifieth to cover something 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 yet not with a garment or the like which may be taken off again but with some cleaving and tenacious matter as pitch lime mortar c wherewith the thing covered is wholly hidden hence referred unto wrath it signifieth to pacifie or appease and that either with a gift prepared Gen. 32.20 or compensation made for an injury done Expiare est piaculum pro peccato praestare 2 Sam. 21.3 referred to sin it signifieth to explate whence the day of Atonement Lev. 16. is called a day of expiation An expiation is a sacrifice given for the purging and satisfaction of some great offence To purge Psal 65.3 Psal 79.9 To be propitious or mercifull Deut. 21.8 And lastly to pardon Psa 78.38 in which last sense the Dialogue takes it for
Orthodox writer say faith justifieth in stead of the Law their meaning is we are made partakers of the righteousnesse of the Law Evangelically that is to say by faith which we cannot be partakers of legally that is to say by works The righteousnesse of Christ in respect of which faith is said to justifie consisting both of originall righteousnesse and actuall obedience justifieth us as well from originall as from actuall unrighteousnesse We receive by faith the righteousnesse of the Law namely that righteousnesse which the Law requireth Rom. 8.3 4. And so Evangelicall righteousnesse or the righteousnesse which is by faith is given to us in stead of Legall righteousnesse We are through sin uncapable of the righteousnesse of the Law legally Haec propositio side justificamur legaliter intollecta cum papistis non est vera sed blasphema-correlative autem accepta est vera Ursin exp Cat. in the stead whereof we are made partakers of the righteousnesse of the Law Evangelically without which we cannot attain eternall life Faith justifieth not properly as a work or quality but relatively for the objects sake namely the righteousnesse of Christ apprehended thereby This Proposition We are justified by faith saith Vrsinus understood legally with the Papists is not true but blasphemous but taken correlatively that is evangelically it is true The true manner how the Law taught sinners to get righteousnesse by faith When a poor humbled sinner brought his sacrifice of atonement to the Priest to be offered for him upon the Altar he must lay both his hands with all his might upon the head of the sacrifice of atonement This kinde of imposition was ordained by God to teach and typifie unto sinners how they must by faith rest and depend upon the sacrifice of Christ as the onely meritorious procuring cause of the Fathers atonement for their full and perfect righteousnesse Answ That he laid on his hands with all his might cannot be proved nor doth the proving thereof prove any thing of the Question Of it hath been already spoken in its proper place The atonement of the Dialogue being disproved it is therewithall disproved That the laying on of hands typified their relying upon the sacrifice of Christ for such atonement Dialogu Vers 25. Whom God hath fore-ordained to be a propitiation or a sacrifice of atonement through faith in his bloud The Apostle explains the matter by another sentence Rom. 5.11 by whom we have received the atonement The Apostle doth imply three things in this sentence 1. That Christ is the Mediatour by whom sinners do receive 2. The main thing which they do receive by him is the Fathers atonement 3. That the means or manner by which they receive the Fathers atonement is the grace of faith Answ The Apostle Rom. 3 25. alludeth unto the Mercy-seat Exo. 25.22 as appeareth by Heb. 9 5. where speaking of the Mercy-seat in Exodus he calleth it by the same word in Greek which is used here teaching us thereby that the Mercy-seat was a Figure of Christ by whom our transgressions of the Law are forgiven and covered the Mercy-seat covered the Ark of the Testimony that is the Ark wherein was the Law which was the testimony of Gods will concerning the duty of man The Atonement of which Rom. 5.11 is to be understood of reconciliation applied according to the sense of the latter reconciliation mentioned vers 10. and notes a change in respect of dispensation on Gods part and a change in respect of state relation and disposition on our part See more Sect. 2. Chap. The Greek words are not the same and may in respect of their signification if we seclude the meritorious cause of atonement from atonement be distinguished as the whole and the part his bloud signifieth his passive obedience the meritorious cause of the forgivenesse of sin faith is the instrument by which we receive it Atonement or remission of sins is a principall good received by faith yet it is not righteousnesse But the Dialogues atonement is neither principall nor lesse principall but a meer fiction Dialogu Vers 25. To declare his righteousnesse by the passing over sins that are past through the forbearance of God 1. God declares his righteousnesse toward sinners by ordaining Jesus Christ to be a propitiation 2. By ordaining the grace of faith as the instrument of the spirit whereby poor sinners might be enabled to beleeve in the Mediators propitiatory sacrifice and receive through him the Fathers atonement for their righteousnesse Answ Then God declared justice as well as mercy in the forgivenesse of or passing over sin A truth much opposed throughout a great part of the Dialogue which contradiction had it been attended to doubtlesse the Authour would have provided against it by some Socinian evasion or mis-applied distinction The Fathers Atonement is received by faith but not for our righteousnesse This errour of the Authours especially in his sense is oft annexed unto some foregoing truth or words that are capable of a construction according to truth by a formall repetition of the question without so much as a threed of reason to hold them together But I hope saying the same thing frequently and boldly though sometimes with the word Therefore inserted without any tolerable inference of reason is not enough to deceive the Reader Dialogu And therefore justified persons have need of new justice to their consciences every day Answ Very true if understood of the sense of their justification but not true if understood in regard of a new Justification Justification is an individuall act which receiveth not more or lesse in respect of it self though in respect of the sense of it it receiveth more or lesse Paul was as much justified the first instant of his beleeving as he is now in glory Because the righteousnesse of Christ which is the matter of justification is the same CHAP. VII Of the Enumeration of the causes of Justification according to the Dialogue and according to the Orthodox Dialogu ANd now for a conclusion I will summe up the Doctrine of Justification into six heads 1. The subject matter of Justification is beleeving sinners of all sorts both Jews and Gentiles all the world over 2. The formall cause of Justification or of a sinners righteousnesse is the Fathers atonement pardon and forgivenesse 3. The meritorious procuring cause of the Fathers atonement for a sinners Justification is Christs Mediatoriall Sacrifice of atonement 4. The next instrumentall means by which a sinner doth receive and apprehend the Fathers atonement for his Iustification is faith in Christ 5. The only efficient cause of all the former causes and effects is Gods free grace and mercy in himself 6. The end of all is the glory of Gods free grace and mercy in the beleeving sinners justification and salvation Answ Divers Orthodox Divines handling the doctrine of justification distribute the matter of justification into the matter taken actively that is one of the essentiall causes by which we
intimation to premise briefly certain Propositions four Questions five Distinctions with some few Arguments The Distinctions serving to Answer some chief Objections The Propositions Questions and Arguments tending to clear and confirm the Truth Prop. I The Lord Jesus Christ as God-man Mediator according to the will of the Father and his own voluntary consent fully 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 righteousness as a Surety God of his rich grace actually imputeth unto Beleevers whom upon the receipt thereof by the grace of Faith he declareth and accepteth as perfectly righteous and acknowledgeth them to have right unto eternal Life More fully and particularly Prop. II God in the first Covenant the substance whereof is Do this and thou shalt live Lev. 18.5 But in the day thou eatest thereof thou shalt surely dye Gen. 2.17 proceeded with man in a way of justice Prop. III Justice in God is either Essential whence God can do no wrong Or Relative in respect of the creature viz. Gods constant will of rendring to man what is his due this is the free constitution of Gods good pleasure whose will is the first and absolute rule of Righteousness Prop. IV Relative justice supposeth somewhat due from God to man in a way of debt so as if God should not perform it he should be unjust That which thus obligeth God in a way of Reward is called Merit in a way of Punishment Demerit yet so as the word Merit is ordinarily used promiscuously Prop. V Merit is either Absolute so God cannot be a Debtor to the creature no not to Christ himself or By Way of free Covenant so God hath in case made himself a Debtor to man Justice then consisting in rendring to every one their due and Gods will being the rule of Justice it followeth that and only that to be the due desert merit or demerit of man which God hath willed concerning him The Moral Law it self that eternal rule of manners The recompence contained in the promise in case of obedience The punishment contained in the curse in case of disobedience are all the effects of Gods good pleasure Merit by vertue of free Covenant notes such an obedience whereunto God by his free Promise hath made himself a debtor according to order of Justice Demerit notes such disobedience whereunto by force of the Commination death is due according to the order of Justice Merit or Demerit is a just debt whether in way of reward or punishment the genus of merit is debt i. e. To indebt or make due its form in a way of Justice Prop. VI The demerit or desert of man by reason of sin being death according to Relative justice the rule of proceeding between God and him Justice now requireth that man should dye As God with reverence be it spoken of him who cannot be unjust in case man had continued in obedience had been unjust if he had denied him life so in case of disobedience he should be unjust in case he should not inflict death Prop. VII The elect then having sinned the elect must diâ—â— if they die in their own persons Election is frustrate God is unfaithfull if they die not at all God is unjust the Commination is untrue If elect men die in their own persons the Gospel is void if man doth not die the Law is void they die therefore in the man Christ Jesus who satisfied Justice as their Surety and so fulfilled both Law and Gospel As Gods will is the rule of righteousness so Gods will is the rule of the temperature of righteousness Prop. VIII Though God by his absolute power might have saved man without a Surety yet having constituted that inviolable rule of relative justice In the day thou eatest thereof thou shalt surely die he could not avoid in respect of his power now limited to proceed by this rule but man having sinned man must die and satisfie the Law that man may live Justice requireth that the Surety should die thâ—â— the Debtor may live That he might be just and the Justifier of him that beleeveth in Jesus Rom. 3.26 God suffereth multitudes of sins to be unpardoned but he suffereth not one sin to be unpunished Quaere 1 What is Vindicative justice strictly taken Answ It is an execution of relative justice rewarding sin with the punishment due thereunto according to the Law Justice in God as was said before is either essential which is in him necessarily hence he can do no wrong Or relative which is in him freely that is it hath no necessary connexion with the Being of God This Relative or Moral justice is an act of Gods good pleasure whence flows his proceeding with men according to the Law of righteousness freely constituted between him and them Quaere 2 What is the supream and first cause why justice requireth that sin should be rewarded with the punishment due thereunto according to the Law Answ The free constitution of God The principal and whole reason of this mystery depends upon the good pleasure of God Nam hujus mysterii summum imo tota ratio independit quis negat potuisse Deum alio quovis modo providere saluti hominuÌ„ sed hoc voluit nec nisi hoc Cham. de Descensu To. 2. l. 5 cap. 12. for who can deny that God could have saved man in another way but he would save him thus and no otherwise then thus This great principle is all along to be kept in minde and occasionally to be applied serving not as a sword to cut but as a leading truth to loose many knots of carnal reason The good pleasure of God is the first rule of Righteousness the Cause of all Causes the Reason of all Reasons and in one word all Reason in one Reason Quaere 3 Wherein consists the sufficiency and value of the obedience of Christ as our Surety Answ In three things 1. In the dignity of the person obeying 2. In the quality or kinde of his obedience 3. In the acceptation of this obedience The person obeying was God-man The first Adam was by Gods institution a publick person hence in him sinning the world sinned The second Adam is not only by Gods institution a publick person but also an infinite person because God This publick and infinite person doing and suffering was as much as if the world of the Elect had suffered If the first Adam a finite person was by Gods institution in that act of disobedience A world of men why should it seem strange that the second Adam being an infinite person should be by Gods institution in the course of his obedience As the world of the Elect He being an infinite person there needed no more then Gods pleasure to have made him The world of men yea
Distinguish between such a measure of punishment and the particulars whereby that measure is made up Parker de Desc lib. 3. n. 55. Such a measure is necessary but that this measure should be made up by suffering these or those particulars is arbitrary Distin 5 Distinguish between a Local hell and a Penal hell Bonavent li. 3. in Sent. dist 22. q. 4. Rivet Cathol Orthod Tom 1. Tract 2. qu. 60. Willet Synops Cent. 5. gen contr 20. p. 5. q. 3. Christ suffered a Penal hell but not a Local he descended into hell Virtually not Locally that is He suffered the pains of hell due unto the Elect who for their sin deserved to be damned Arg. 1 Either Christ suffered the justice of God in stead of the Elect denounced against sin Gen. 2.17 or God might dispense with the execution thereof without violation of his justice But God could not dispense with the execution thereof without the violation of his justice What was sometimes spoken of the Law of the Medes and Persians holds true at all times concerning the Law of God that it altereth not for the confirmation of this truth Christ solemnly engageth his truth Verily I say unto you Till heaven and earth passe one jot or one tittle shall in no waies passe from the Law till all be fulfilled Matth. 5.18 This sentence was universal given to Adam as a publick person and holds all his posterity whether elect or reprobate in case of sin guilty of death Hereby the omnipotent hath so limitted himself as that now he cannot do that which else he could do in respect of his absolute power The command being given out for Lots preservation God could not destroy Sodom till Lot was secured Gen. 19.22 for the Decree being passed and the word gone out of his mouth God cannot deny himself Hence in the case of execution of justice 't is not only a truth that God spared not the Angels 1 Pet. 2.4 nor the old world vers 5. but it is also a truth that he spared not his Son Rom. 8.28 Unto this purpose Piscator well interprets those words of our Saviour If it be possible c. Matth. 26.39 Confer Piscat Analys Observ in Matth. 26. Davenant in Col. 1.20 p. 105. That is saith he If in respect of the righteous will of God the father there could be any other way found to save the Elect without Christs suffering of the wrath of God for their sin he praieth that then the cup might passe from him but because that could not be he submits his will to his Fathers will the summe whereof is God sheweth by the example of his Son that he having constituted his Law the rule of relative justice between him and man the dispensation with the exemption from punishment in case of sin was impossible Arg. 2 Either Christ suffered the wrath of God i. e. the punishment due to the sins of the Elect or else God is untrue in that Commination he that sins shall die because the Elect themselves do not suffer it But God is true The strength of Israel will not lie 1 Sam. 15.29 God cannot lie Titus 1.1 Arg. 3 He that was the Surety of the Elect was bound to pay their debt and consequently to satisfie the Law for them Polon â—ynt lib. 6. c. 36. But Christ was the Surety of the Elect Heb. 7.22 By so much was Jesus made a Surety of a better Covenant Neither is the Argument at all infringed by saying he is our Surety in regard of the Covenant of grace here called a better Covenant but not in respect of the Covenant of works for besides that the word better is not to be referred unto either Covenant it self but to the manner of the dispensation of the Covenant of grace under the Gospel we are to know that the Covenant of grace it self obligeth us to fulfill the Covenant of works in our Surety Faith establisheth the Law Rom. 3.31 We cannot fulfill the Covenant of works or the righteousness of the Law in our Surety by believing if it were not a truth that he fulfilled the Covenant of works for us Arg. 4 Either Christ suffered the punishment due to the Elect for sin or the Law remaineth for ever unsatisfied for it is as true as salvation it self that the Elect satisfie it not in themselves Arg. 5 If the Gospel save without satisfaction given to the Law then the Law is made void by the Gospel and the Law and the promises are contrary But neither of these are so Rom. 3.31 Gal. 3.21 Therefore Arg. 6 If Christ suffered not the punishment due to the Elect then the Elect must suffer it in their own persons man hath sinned therefore man must die Therefore in his own person if not in his Surety Arg. 7 If Christ did not suffer the wrath of God a punishment due unto the Elect for sin then there can be no justification of a sinner without Christs suffering of the punishment due to sin i.e. his passive obedience there can be no remission of sin without obedience there is no reason to acknowledge his active obedience whence we are accepted as righteous this being in vain without that if there be neither passive obedience nor active then there is no remission of sins nor acceptation as righteous and consequently no justification Arg. 8 If justifying faith establish the Law then Christ the object of faith hath established that is fulfilled the Law for otherwise the Law cannot be established by faith But justifying faith establisheth Rom. 3.31 Do we then make void the Law through faith God forbid yea we establish the Law Willet Synops Cent. 5 gen contr 20. Christ suffering the essential punishment of the curse i.e. the wrath of God containeth nothing derogatory from the worth of his person nor prejudicial unto Redemption The denyall then of Christ to have satisfied the wrath of God in that it renders the Mediatorship of Christ insufficient takes away the being of the Justification of a sinner and leaves the elect to suffer the wrath of God in their own persons which who can exempt to use Peters words from the charge of a damnable heresie and if so in that it so denies Christ to have suffered the wrath of God as therewithall it not only exceedingly diminisheth the love of God and the love of Christ but also imputes injustice and untruth unto God leaves the Law for ever unsatisfied made void by the Gospel and not established by faith one and the last of which Paul looketh at as abomination Rom. 3.31 I see not how it can be pronounced lesse then both an abominable and damnable heresie These premised come we now to the Dialogue it self beginning with its beginning viz. the stating of the Controversie CHAP. II. The stating of the controversie Dialogu I Hold that Jesus Christ our Mediatour did pay the full price of our Redemption to his father by the merit of his mediatorial obedience which
according to Gods determinate counsell was tried through sufferings inflicted upon his body as upon a Malefactor by Satan and his Instruments Answ Neither the merit of Christ without his mediatorly obedience nor his mediatorly obedience without his merit but both conjoyned are the meritorious price whence according to the language of the Orthodox the mediatorly obedience of Christ is the meritorious price of our redemption but this manner of speech the Dialogue declines chusing rather to expresse it self by affected if not ambiguous terms viz. Christ payed the price of our redemption by the merit of his Mediatoriall obedience the meaning of which Sibboleth we shall soon see The Question between the Orthodox and the Dialogue is not whether the Mediatorly obedience of Christ be a meritorious price of redemption but whether the Mediatorial obedience of Christ in the Dialogue be the Mediatorly obedience of Christ So that hitherto you do but beg not state the Question or rather boast of a question begged then state a Question to be disputed That part of the Controversie which concerns Mediatorly obedience shall be truly stated in its due place It is very true that the Mediatorly obedience of Christ is the meritorious and full price of redemption but most untrue in the sense of your Mediatorial obedience for you leave out and reject from thence Christs obedience to the Law of works as God-man his judiciall bearing of sin his suffering the punishment due for sin in way of satisfaction to divine justice Sustinent quidem sed non ita ut usquam satisfaciant justitiae Dei Ursin Ex. plic Catech. par 2. q. 17 and all this as the Surety of the elect without which the Mediatorly obedience of Christ is insufficient and uneffectuall for we cannot bear sin nor endure the punishment of sin so as to satisfie the justice of God nor can we perform legall obedience yet all these must be suffered Gen. 2.17 overcome 1 Cor. 15.17 and done Lev. 18.5 otherwise no salvation Gal. 3.10 otherwise sin still reigns the curse hath dominion and justice remaineth in its full force to the execution of eternall death The Mediatorly obedience of Christ being by your leaving out these essentiall parts thereof made unsufficient there can be no mediatorly sacrifice satisfaction price or any merit therein or therefrom The triall of Christs Mediatorly obedience lay in the greatnesse of those sufferings which as Mediator he was to undergo and was so much greater in respect of God then it was in respect of Satan and his instruments as the sufferings of the soul exceed the sufferings of the body the just charge of all the sinnes of the elect the unjust charges of men and as the righteous wrath of God exceeded the unrighteous wrath of Satan and his agents Dialogu I put as much worth and efficacy in Christs Mediatorial obedience so tried as they do that pleade most for our redemption by his suffering Gods wrath for us Answ If you did not say so your Reader might well dread hearkening to such a Mediatoriall obedience which the Teacher thereof durst not professe to be saving Though you do say so yet if you say not the truth your so saying makes your doctrine never the more safe but so much the more perilous as by such specious pretences it is rendred more apt to be received Aarons Calf was never the lesse an Idol notwithstanding those glorious words spoken of it these are thy Gods that brought thee up out of the Land of Egypt Exo. 32.8 the fictitious Mediatorial obedience of the Dialogue is no whit altered from it self howsoever guilded over with the falsly arrogated attributes of the obedience of Christ Dialogu They place the price of our Redemption in his suffering Gods wrath for us in the full weight and measure as it is due to our sins by the Curse of the Law I place the price of our redemption in the merit of his Mediatorial obedience whereof his Mediatoriall sacrifice of Atonement was the Master-piece Answ We place it not only in Christs sufferings but both in Christs sufferings and Gods acceptation the worth of a thing and the price are to be distinguished Vid. Cham l. 9. p. 121. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Materialiter Formaliter Rhetorf the full worth may be tendred by the buyer but the worth is not a price without the acceptation of the seller Ahab offers the worth of the vineyard 1 Kin. 21.21 but it was not a price without Naboths consent though the obedience of Christ being the obedience of God-man was of infinite vertue in it self yet it could not have obliged God to the acceptation thereof nor make him a debtor thereunto without his consent What to judge of your mediatoriall obedience we saw before which being null its merit price and sacrifice must needs perish with it Dialogu I agree with others in this that divine wrath is fully satisfied for the sins of the Elect by the merit of Christs Mediatoriall obedience I differ from others in this namely in the manner of his satisfaction I say that Christ did not suffer Gods wrath for our sins by suffering the extremity of his wrath neither did he suffer the torments of hell neither in his body nor in his soul nor any degree of Gods wrath at all Answ No no you agree not with us in this that divine wrath is fully satisfied but deal therein like Epicurus who in his disputation concerning the Gods abused the hearers with yeelding that verbally which he took away really so while you yeeld verbally that divine wrath is fully satisfied you steal away the truth from the lesse wary Reader really for in the very next line but one you say Christ did not satisfie Gods wrath for our sins by suffering so much as any degree of Gods wrath at all And though you would seem to qualifie and hide your vast and sad diffâ—rence from us saying you differ from us in respect of the manner yet you cannot but know full well that you differ from us not only in the manner but also in the matter of Christs satisfaction Whilest you deny and oppose what you know we affirm and defend namely Christs suffering of the wrath of God and that in way of satisfaction to divine justice For the confirmation whereof give me leave upon this occasion to insert an argument otherwise somewhat out of its place Such meritorious mediatorly obedience as indebted to God in point of justice to remit the just punishment of sin without any violation of justice nay with the establishment of justice must needs be done in such a way of satisfaction unto justice as includes also a suffering of justice But the meritorious mediatorly obedience of Christ is such meritorious mediatorly obedience whereby God is indebted in point of justice to remit the just punishment of sin If we confesse our sins he is faithfull and just to forgive us our sins 1 Joh. 1.9 without any violation of
lesse attentive Reader before we proceed to examine the arguments for this new Mediatorly obedience what the rules of disputation required of the Authour namely that he should first have given us some such definition or description thereof whence we might have understood what it is that he so much contends for for to be willing to dispute say the Logicians before we undrstand certainly what is the Question is to be willing to lose our time and that serious and affectionate counsell of Keckerman is here seasonable Kec Log. Sact. Post cap. 1. Let us not saith he dispute of any thing in Divinity before the various signification of that whereof we dispute is diligently distinguished that I shall endeavour to supply namely to acquaint the Reader with what the Dialogue intends by its new Mediatorly obedience according to what is to be collected out of it self comparing one place with another whereto I shall also subjoyn a description of Mediatorly obedience according to the received doctrine of the Orthodox that so the Reader conferring both together may the better judge both of the question and disputation Truth loves the light and errour lurks in ambiguities The minde of the Dialogue concerning Mediatorly obedience is to be gathered 1. By its dictinction 2. By putting together what in severall places it speaks concerning it It is necessary saith the Dialogue to distinguish between Legall and Mediatoriall obedience Legall or naturall obedience is no more but humane obedience performed by Christ as a godly Jew unto the Law of works all the actions of Christ from his birth until he was thirty years of age must be considered but as natural or but as legall acts of obedience I cannot see saith the Dialogue how any of these actions which yet it somewhat corrects as we shall finde in due place can properly be called Mediatoriall obedience Pag. 111. 112. The Mediatorial obedience of Christ Mediatorial obedience of the Dialogue what Largely according to the Dialogue consists of those acts of his obedience which he did actuate by the joynt concurrence of both his natures some whereof viz. many mediatoriall praiers of his intercession though they were acted by him before 30 years of age yet the far greater part of the acts thereof and all the publike actions were performed after he was thirty years of age viz. after his publique installing into the office of Mediatorship Mat. 3. See pag. 112. 113. amongst the which mediatorial acts of his obedience is his giving up his Manhood by the power of his Divine nature to suffer a natural death such and no other as the sons of Zebedee suffered Mar. 10.39 Pag. 46. without suffering any degree of Gods wrath at all either in soul or body pag. 2. yet so as the Divine nature separated his soul from his body which was the master-piece and was accepted of God the Father as the price and meritorious procuring cause of our Redemption pag. 86. for that was the most precious thing that either God the Father could require or that the Mediatour could perform for our atonement or redemption pag. 87. The sum whereof take thus Briefly Christs Mediatorly obedience according to the Dialogue are certain actions performed by him not in way of obedience to the moral Law for all such actions he performed as a godly Jew and as man only but as God-man Mediatour unto the Law of Mediatorship especially after 30 years of age the Master-piece whereof was his yielding himself to suffer a bodily death Mediatorly obedience according to the Orthodox what Mediatorly obedience according to the received doctrine of the Orthodox is the inherent conformity and whole course of the active and passive obedience of Christ from his conception to his passion inclusively performed by him as God-man Mediatour unto the Law in way of Covenant whereunto the whole good of Redemption was due unto the Elect for Christs sake according to order of justice though conferred upon them in a way of meer grace Touching the Dialogues Mediatorly obedience here are divers things which the Reader is desired to take distinct and seasonable notice of 1. Concerning the distinction Mediatorly and Legal obedience are not two kindes of obedience in Christ but one and the same obedience called Mediatorly from the office of the person obeying Legall from the Rule which was obeyed 2. Concerning the nature of Mediatorly obedience we have First a new Law given which is called the Law of the Mediatour excluding from it wholly the Law of works Secondly we have a new Mediatorly obedience conformable to that new Law and excluding expresly the essential obedience of the Mediatour which consists in obedience to the Law of works That obedience which the Creditor according to the Law demands and the Debtor owes that the Surety is to pay but the obedience unto the Command i.e. the Law of works Lev. 18.5 Gal. 3.10 and suffering of the punishment due to sin Gen. 2.17 is that which God according to Law demands and the Debtor namely the sinner oweth therefore obedience unto the Law of works is that which the Surety ought to pay It is a fiction not only unwarrantable and from beginning of time as I beleeve unheard from any Classical authour but above measure presumptuous expresly to deny about or neer 30 years of the obedience of Christ to be Mediatorly obedience and upon point to acknowledge only an uncertain little part of his life to be spent in that service it is also an ignorant and snaring contradiction to affirm that to be meritorious which is not done in a way of justice Justice is of the form of merit Merit is a debt according to order of justice it is a just debt Christs mediatorly obedience was an act of a far higher nature then is the fictitious obedience of the Dialogue It is an untruth of perillous consequence to corrupt the Faith of the Reader by asserting Gods high acceptance of such a Mediatorly obedience which is not Mediatorly obedience nor will be so owned of God That Christ in giving up his life in respect of the Divine nature as considered in Personall union with the humane nature acted in way of consent but not as his own executioner hath been oft seen CHAP. II. Of the divers waies of Redemption Dialogu IF so then there is no need that our blessed Mediator should pay both the price of his Mediatoriall obedience and also bear the Curse of the Law really for our Redemption Answ Even so it was viz. that the obedience of the second countervailed yea far transcended the disobedience of the first Adam because our blessed Mediatour paid the price of his Mediatorly obedience by beating the curse of the Law really for our Redemption the Meritorious obedience of Christ not the fictitious obedience of the Dialogue was the cause of Gods actual acceptation thereof not of his volition to accept and not Gods actual acceptation the cause of his meritorious obedience
for the whole and compleat cause The valour and preciousnesse of the obedience of Christ though it depends principally yet it depends not wholly upon the eminency of his person but also upon the quality of his obedience and Gods gracious acceptation thereof the absence of any of these would render Christ an insufficient Redeemer Had not he been such a person his obedience could not have been satisfactory and though there were such a person yet without such obedience unto the Law there can be no satisfaction The immutable truth of God Gen. 2 17. and his inviolable justice Rom. 1.32 require obedience in the Mediatour the Law requireth obedience both active Lev. 18.5 and passive Gal. 3.10 else there can be no life The Dialogues frequent reiteration of the same objections forceth the reiteration of the same answers The firstling of the Asse must either be redeemed or destroyed Exod. 34 20. Christ was appointed of God to be a common and more effectuall principle of Redemption then Adam was of destruction Rom. 5.14 16 17 18 19. 1 Cor. 15.22 Dialogu Christ at one and the same time died both as a Mediatour actively and as a Malefactor passively as I have explained the matter Gal. 3.13 and in other places also Answ Christ both was and died such a Mediatour as was also a Malefactor imputatively in his death he was both active and passive how we shall soon see in due place The errour of this distinction in the sense of the Dialogu hath been already shown in the place mentioned Dialogu But for your better understanding of the meritorious efficacy of the bloud of Christ consider 2. things 1. Consider what was the Priestly nature of Christ and 2. Consider what was his Priestly action 1. His Priestly nature was his Divine nature for he is said to be a Priest for ever after the order of Melchisedeck of whom it is witnessed that he liveth or that he ever liveth Heb. 7.8 Answ None that beleeveth the Scriptures doubts of Christs being in respect of his Divine nature a Priest according to the order of Melchisedeck but that Christs Priestly nature was his Divine nature only that is that Christ was only a Priest according to his Divine nature which the language of the Dialogue seemeth to hold forth is a great errour the common principles of Religion tell us that the Priesthood is a part of the Mediatorly office Christ as Mediator is God man therefore as Priest he is God-man Parts are of the same nature with the whole Necessary it is say the Catechisms that the Mediatour should be both God and Man he must be man else he could not be a meet sacrifice he must be God or else his sacrifice could not have been effectuall Christ was both Priest Sacrifice and Altar The humane nature only suffered therefore most properly was the sacrifice yet so as in Personal union with the Godhead the Divine nature was that which upheld the humane The person consisting of both natures was the Priest Christ offered up himself before his humane nature was dissolved by death which consideration might have prevented that objection in this place though the union of the body with the soul was dissolved by death Dawascen de fide orthodox l. 3. cap. 7. yet the union both of soul and body with the second Person continued undissolved the separation of the soul from the body loosed not the union of both with the Divine nature Tho. par 3. qu. 5. ar 4. Gerh. suppl 104. they were locally separated the one from the other but both united hypostatically i. e. personally with the Deity Neither the soul nor the body of Christ ever had any subsistence but in the Word The word He in the Scriptures alledged signifieth not either Nature apart but the person consisting of both Natures as the Mediator was not nor is not God alone nor man alone but God-man so he merited not as God alone or man alone but as God-man and as Christ merited the application of the good of Redemption so God applieth it not for the sake of the Divine nature alone nor the humane nature alone but for the sake of God-man Mediatour The Scripture so attributes the infinite value and efficacy of the works of the Mediatour unto the Divine nature denoted by the word Spirit as it also ascribes those works unto the Person i. e. whole Christ consisting of both natures signified by the word Who How much more shall the bloud of Christ who through the eternall Spirit offered himself without spot to God Synops pur Theol. disp 26. Thes 18 19. purge your consciences from dead works to serve the living God Heb. 9.14 Because the actions of the Mediatour were the actions of Christ who is God-man in them the Divine nature was the principal the humane nature the lesse principal and instrumental cause If upon a supposition this untruth were a truth yet 't is impertinent to the question being neither beneficial to the tenet of the Authour nor prejudiciall to the tenet of the Orthodox Dialogu But yet withall take notice that the term He Gen. 3.15 doth comprehend under it his humane nature as well as his divine yea it doth also comprehend under it the Personal union of both his Natures Answ Then the term He Gen. 3.15 notes the Person consisting of both natures therefore not the Divine nature onely but the person consisting of both natures was the Priest The Term He in the other Scriptures being by your own acknowledgement of the same sense with the term He Gen. 3.15 you hereby unsay what you just now said or otherwise what was said was nothing to the purpose Dialogu Consider what was his Priestly action and that was the sprinkling of his own bloud by his own Priestly nature that is to say by his divine nature Isa 53.12 namely by the active power of his own divine Priestly nature Heb. 9.14 that is to say he separated his soul from his body by the power of his Godhead when he made his soul a trespasse-offering for our sin Isa 53.10 and the manner of sprinkling of bloud by the Priests upon the Altar must be done with a large and liberall quantity and therefore it is called pouring out and this sprinkling with pouring out did typifie the death of the Mediatour a large quantity of bloudshed must needs be a true evidence of death Answ Christ considered as a Priest was obliged in the state of his humiliation to fullfill the Law in our stead and consequently the sacrifice that he offered as our Priest was the whole work of his active and passive obedience the Priests who were a type of Christ stood severally charged with the custody of the Ark wherein the Decalogue distinguished into two Tables was laid up Duties of active as well as passive obedience are ordinarily called Sacrifices Heb. 13.16 The Priest that offered this Sacrifice was not the Divine nature alone but the Person of Christ consisting
Of the former distinction there will be a further and more proper place to speak hereafter The latter the Dialogue hath taken much pains in and made much use of its grounds are Scriptures misalledged its scope is to make Christ the sole actor of his own death the inference from it that the Jews did not put Christ to death but if the distinction it self be proved to be but a figment the scope thereof unsound and if true yet impertinent the inference an untruth of all which the Reader must judge then the crutch falling all that is built thereupon must needs fall together with it SECTION II. A Discourse touching the obedience of Christ to the Morall Law Whether it were done for our Justification or no by way of Imputation CHAP. I. Of the Dialogues Reasoning against the influence of Christs obedience into Iustification by way of Imputation THe Dialogue denying the imputation of sin unto Christ thereupon necessarily denieth Christs suffering of the punishment due for sin which is usually called his passive obedience and therewithall all legall obedience performed by him in our stead whether passive or active hereupon it is necessitated to deny all Legall Mediatorly obedience and consequently the legall obedience of Christ to be the meritorious price of our redemption or to be the matter of our Justification For that which is not at all cannot be either of them so fruitfull is errour one pulling on another As the denial of Christs Legal obedience to have place in the meritorious cause forced the Authour to finde out a new Mediatorly obedience as the price of our redemption which we have already examined so the denial of his Legal obedience to be the matter of our justification forceth him to invent a new way of justifying I cannot say a new matter of Justification for he doth not present any though that was excepted of which now Christ who is our righteousnesse assisting we are to consider Dialogu Before I can speak any thing touching Christs obedience to the Morall Law it must be understood what you mean by this term morall Law By the term morall Law you mean the Decalogue or ten Commandments and call it the morall Law because every one of these ten Commandments were engraven in our nature in the time of innocency but in my apprehension in this sense the term moral Law is very ill applied because it makes most men look at no further matter in the ten Commandments but at morall duties only or it makes them look no further but at sanctified walking in relation to moral duties Answ The Dialogues objecting against the Decalogues being called the morall Law is a meer impertinency It is sufficient so farre as concerns the matter in hand unto the Justification of the use of the term moral if it be applicable unto the Law as given to Adam in innocency though it were not applicable unto it under the notion of the Decalogue Suppose it be applicable to neither the Question is not whether the term Moral be aptly applied unto the Decalogue but whether Christs obedience unto the Law were done for our justification The Law in Scripture is called the image of God because by it written in the heart man resembled God Gen. 1.27 The ten words or ten Commandements from the number of the precepts therein contained Deut. 4.13 The two great Commandments Mat. 22.40 The Law of Moses Act. 28.23 because given by Moses Joh. 1.17 The Law of works Rom. 3.27 because it required personal and perfect obedience thereunto as the condition of our Justification By Divines it is called the Decalogue because it consisteth of ten Commandements The second edition of the Law of nature being first concreated with our nature Gen. 1.27 and afterwards written upon two Tables of stones Exod. 31.18 The morall Law because it is the perpetuall rule of manners teaching how we should be ordered towards God and Man and also to distinguish it from the Ceremoniall and judiciall Law But not because every one of the ten Commandments were engraven in our nature in the time of Adams innocency as the Dialogue puts upon us to make way for its burdening of us with its vain and impertinent objection against calling the Decalogue the morall Law Though the Decalogue or moral Law were written in Adams heart yet it is not therefore called the moral Law because it was written in his heart Neither is it so proper to say it was written in our Nature mans nature remained when Adam was deprived of Gods image The image of God after which Adam was created was a Divine not a Humane Nature If the term Moral extend not to the Latitude of the Law in all considerations the Law is not therefore contracted unto the term neither in it self nor in the intention of the Authours thereof who have many more names to expresse the Law by Dialogu But the truth is they are greatly deceived for the ten Commandments do require faith in Christ as well as morall duties but faith in Christ was not engraven in Adams nature in the time of his innocency he knew nothing concerning faith in Christ till after his fall therefore the ten Commandments in the full latitude of them were not given to Adam in his innocency they were not given till after Christ was published to be the seed of the woman to break the devils head-plot therefore the ten Commandments do require faith in Christ as well as morall duties Answ If the ten Commandments doe require faith in Christ as well as morall duties then the ten Commandments require moral duties as well as faith in Christ if so then they may aptly in that respect be called the morall Law Morall duties so called from the Law that universall and perpetual rule of manners teaching how man should be ordered disposed qualified conformed and if we may so speak mannered towards God and man are co-extended with the Law it self Law and Duty are Relates as therefore faith in Christ becometh a part of mans duty and orderly or regular disposition and conformity towards God what hinders but in this larger acception thereof it may be said to be a morall duty though strictly and according to the sense of that usuall distinction of faith and manners it is not so taken Adams knowing nothing concerning faith in Christ until after the fall doth not disprove a principle in him wherby he was able to beleeve in Christ The Angels knew no more of Christs being propounded to them to be beleeved in as their head and confirmer then Adam did of Christs being propounded to him to be beleeved in as his head and Redeemer Yet the Angels in their Creation received a principle whereby they were able to beleeve in Christ as their head and confirmer being commanded so to do without the inspiring of any new principle Had Christ in like manner been propounded unto Adam yet in his innocency to have been beleeved in as his Head and Confirmer which
was no more repugnant to that estate then to the state of the Angels he had been also through proportionable concourse of the first cause able to have yeelded like obedience thereunto the concreated image of God in Adam and in the Angels being the same in kinde Why then was not that principle in Adam able to have carried him out to have beleeved in Christ as a Head and Redeemer could that command have consisted with the state of innocency The cause of Adams not beleeving in Christ in the state of innocency was not through the defect of a principle enabling him thereunto But by reason First of the inconsistency of justifying faith with that estate Secondly By reason of the not revealing of the object of faith Adam in innocency had a principle enabling him to parental duties yet never was he called thereunto as also to duties of mercy and charity which yet were inconsistent with that estate the Saints in glory have a principle whereby they are able to perform the duties of repentance patience mortification the like may be said of Christ though neither Christ nor the Saints are called thereunto those services inconsisting with their estate More might be added to evince this truth if that were the Question but it may suffice that by what is spoken your Argument taken from the engraving of faith in Adams heart to prove that the term Morall is unfitly applied to the ten Commandments is of no force The Law of works was the same to Adam before and after the fall because the Covenant of works is allwaies the same the Law being the same the obligation is the same Such duties after the fall as are inconsisting with the Covenant of works are temporary neither infer any alteration in the Law nor do they exceed the compasse of its former obligation The Law of God saith Zanchy speaking of the Law of Moses Zanch. de rel gione Christiana sidei To. 8 cap. 10. aphor 3. given in the interim between the promise of Redemption made first to Adam afterwards to Abraham and the fullfilling thereof is nothing else but a true and lively expressed picture of the image of God according to which man was created Here again the Reader is to keep in minde that the Dialogue is all this while besides the Question for our Quere is not Whether the ten Commandments in the full latitude of them were given to Adam in innocency but whether the obedience of Christ to the Law that is to the Law as given to Adam in innocency were for our Justification whose affirmative by the way appeareth thus That obedience unto the Law whereby Adam in case of his personall performance thereof had been justified legally is that by Christs performance whereof received by faith we are justified Evangelically but the performance of obedience unto the Law as given to Adam in innocency is that performance of obedience unto the Law by which Adam in case of performance personally had been justified legally therefore Christs performance of the Law that was given to Adam in innocency whatsoever its extent be more or lesse as given to him after the fall received by faith is that whereby we are justified evangelically Dialogu If the whole Law and the Prophets do hang upon the ten Commandments as the generall heads of all that is contained within the Law and the Prophets then the ten Commandments must needs contain in them rules of faith in Christ as well as morall duties Answ If you intend no more then what you said before namely that the ten Commandments require faith in Christ Jesus we do not only acknowledge it but also thence infer what you deny namely that Adam was obliged to beleeve in Christ in case God should call for it because the Law now called the Decalogue was given to Adam as a Rule of Universall and absolute obedience he stood obliged thereby not only unto what God did at present but unto whatsoever God should afterwards require If you intend that whatsoever is contained in the Law and the Prophets is reducible to some one or more of the ten Commandements we also consent But if you mean that the ten Commandments strictly taken viz. for the Law of works as distinguished from the Law of faith contain rules that is the doctrine of faith in Christ then your inference is denied for this is to confound Law and Gospel Dialogu And this is further evident by the Preface of the ten Commandments which runs thus I am Jehovah thy God which brought thee out of the Land of Egypt Christ was that Jehovah which brought them out of the Land of Egypt So it was Christ that gave the first Commandment Thou shalt have no other Gods but me that is to say Thou shalt have no other Gods but the Trinity and no other mediatour but me alone to be thy Redeemer and Saviour In like sort Christ in the second Commandment doth require obedience to all his outward worship and in speciall to all his Leviticall worship and the observation of that worship is especially called the Law of works though the ten Commandments also must be included But the right application of the typicall signification of the Leviticall worship to the soul is called the Law of faith the third Commandment doth teach holy reverence to the person of the Mediator Faith in Christ is also typically comprehended under the fourth Commandment Answ The Law given at Mount Sinai admits of a threefold consideration either as a Law of works obliging man unto a pure legall obedience and accordingly to expect life or death or as a rule of universal and absolute obedience obliging man not only to what was commanded at present but also unto whatsoever should afterwards be required Or as the Covenant of grace it self though dispensed after a Legall manner comprehending the Law as a perpetual rule of righteousnesse freed from its pure legal nature of coaction malediction and justification by works Now that by the Law as given at Mount Sinai we are not to understand the Law of works only but also the Covenant of grace dispensed after a Legal manner appeareth thus Vide Will. in Exo. 19. quest 20. 21. item c. 20. qu. 7. Because it is called a Covenant Exod. 24.6 8. the speaker whereof was Jesus Christ God-man Ast. 7.38 for he was the speaker that brought them out of the Land of Egypt Exod. 20.2 but Jesus Christ brought them out of the Land of Egypt which act was a type of their redemption the delivery of it written in Tables of Stone by Moses therein a typicall Mediatour figuring Christ the Antitype Gal. 3.29 It was confirmed by the bloud of beasts a type also of the bloud of Christ Exod. 24.5 8. compared with Heb. 9.19 Paul calleth it a Testament a phrase proper to the Covenant of Grace presupposing the death of the Testator and never attributed to the Covenant of works See Heb. 9.18 19 20. though the Covenant
of which Exo. 24.6 8. be called the first Covenant implying that the Covenant as dispensed under the Gospel is a second we are not to understand by the first and second two distinct Covenants but two distinct dispensations of one and the same Covenant By the Law in the first consideration faith is not required in the second Man stands obliged to faith in Christ conditionally viz. when God shall call for it in the third Faith is not only required but is a part of our obedience Unto whom also as to God the Father Son and holy Spirit our obedience is due not only according to the four first Commandments as the Dialogue speaks but also according to all the ten Commandments fullfill the Law of Christ Gal. 6.2 ye serve the Lord Christ Col. 3.23 24 The old Testament or Covenant saith Paraeus in its first and proper signification was the doctrine of spiritual grace Palam quidem sub conditione perfectae obedientiae rectè verò sub conditione paenitentiae fide Par. in Heb. 8. quest 1. promising eternal Salvation to the Fathers and dull people of the Jews openly indeed under the condition of perfect obedience unto the moral Law and threatning of eternall malediction except they fullfill it together with the unsupportable burthen of rites and yoke of the most strict Mosaical polity but secretly under the condition of faith in the Messiah to come prefigured with the shadows and the types of the Ceremonies that by this manner of doctrine-worship and polity a people of a stiffer neck might partly be tamed and be led by the hand as it were by a kinde of paedagogy unto Christ lying hid in those shadows thus Paraeus As the Gospel is called the Law of faith because it giveth salvation by faith without personall works so the first Covenant is called the Law of works because it requires works i. e. personall keeping of the Law unto salvation The observation of the Leviticall worship cannot be especially called the Law of works because it is a part of the Ceremoniall Law long before which was the Law of works besides its ceremonial leading us unto Christ takes us off from the Law of works and carieth us to the Law of faith CHAP. II. Of the Dialogues Arguments against the Imputation of Christs Obedience Dialogu I Cannot see how the common doctrine of Imputation can stand with Gods justice God cannot in justice impute our Saviours Legall obedience to us for our just righteousnesse or justification because it is point blank against the condition of the Legall Covenant so to do for the Legall promise of eternall life is not made over to us upon condition of Christs personal performance but upon condition of our personal performance Answ Mans desert by sin is such whence that God in justice cannot justifie him by the Law but mans desert is not such whence God in iustice cannot justifie him in another way Nothing is due to man according to justice but what God hath appointed the Law is not against the promises Gal. 3.21 God is just and the justifier of him that beleeveth Such was the demerit of sin Longè itaque ista differunt c. Rhetorf de oration exer 2. c. 3. why man according to justice could not be justified legally but not such why it should be unjust for God to justifie him Evangelically according to Gods righteous constitution Such was mans desert why he should not be justified by his own righteousnesse yet mans demerit not being absolute but having dependance upon Gods free constitution he could not deserve why God might not justifie him by the righteousnesse of another if he pleased If it were unjust for God to justifie otherwise then legally then it were unjust for God to justifie in the way of the Dialogue viz. by atonement or acceptilation without all legall obedience it is more against legall justification to justifie without legall obedience personal or otherwise then to justifie by the legall obedience of another Sophisma à limitato ad non limitatum the Dialogue by this reason fights as much or rather more against it self then against us the fallacy lieth in asserting that in an unlimited sense which holds only in a limited sense God cannot justifie man fallen legally ergò he cannot justifie man fallen Evangelically by the righteousnesse of another is not only a meer non-consequence in reason but also a Pestilence in religion Dialogu It 's evident that God never propounded the Law of works to the fallen sons of Adam with any intent at all that ever any of the fallen sons of Adam should seek for justification and atonement in Gods sight by Legall obedience but his intent was directly contrary for when he propounded the Legal promise of life eternal to the fallen sons of Adam he did propound it upon condition of their own personal obedience to allure them thereby to search into their own natural unrighteousnesse by this perfect rule of Legal righteousnesse so by this Law of life God intended chiefly to make the soul of the fallen sons of Adam to be sensible of their own spiritual death in corruption and sin thereby to provoke our souls to seek for life some other way viz. by the mediation of the Mediator promised So it follows by good consequence that God did never intend to iustifie any corrupt son of Adam by Legal obedience done by his own person nor yet by our Saviours obedience imputed as the formall cause of a sinners iustification or righteousnesse Answ God propounded the Law of works to man before the fall with the promise of justification and life in case of Legal obedience Though Gods intent in propounding the Law of works to man fallen were that man should seek that justification which was directly contrary unto Legal righteousnesse that nothing opposeth but rather maketh for justification by the righteousnesse of Christ for justification by our own righteousnesse and justification by the righteousnesse of another are directly contrary in regard of the manner of justification the matter oâ—â—â—stification is the same in both Covenants viz. Legal obedience but the way of attaining it is contrary that by personal righteousnesse this by the righteousnesse of another The principal use of the Law by accident is that seeing our selves uncapable of righteousnesse thereby to provoke the soul to seek for life some other way viz. by the mediation of the Mediatour promised so saith the Dialogue to be our Schoolmaster to bring us unto Christ that we might be justified by faith Gal. 3.24 that is that we might be partakers of the righteousnesse of another so saith Paul Though the Ceremonial and Judicial Law with their discipline are ceased yet the Moral Law still continueth as a perpetual rule of obedience whereunto beleevers are bound not in order to justification but in way of thanks-giving As a School-master until Christ so long as there remains any of the Elect to be converted according to the ordinary way
Adam but then all men had they stood in their innocency had performed If he performed more then was required of us then he performed as much Christ performed actually what was so required and habitually or rather eminently whatsoever could be required if man had stood in his innocency he had had but as much grace as there was duty in the command his grace had been in measure because but a creature but Christ had more grace in him as man then there was duty in the command Grace was in him out of measure by vertue of the personall union CHAP. III. Of the Dialogues distinction between Legal and Mediatoriall Obedience Dialogu IT is a necessary thing to observe a right difference between Christs Legal and Mediatorial obedience which we have in part distinguished already but for your further satisfaction I will again distinguish between them I grant that God required the Mediator to fulfil all righteousnesse but yet his obedience to the Law of works and his obedience to the Law of Mediatorship must be considered as done for severall ends and uses Answ The scope of this distinction is to take away merit from the Legall obedience of Christ because the value of his obedience rising from the eminency of the person and its acceptation from office in denying it to be performed by Christ as God-man or as Mediator it is deprived both of value and acceptation which are two of the three ingredients often fore-mentioned of meritorious obedience Meritorious obedience which is alwaies to be kept in minde requires the concurrence of three things viz. the dignity of the person such a kinde of obedience and Gods acceptation The fallacy of this distinction which is one of the fundamental errours of the Dialogue lieth in the mistake of an adjunct for a form viz. in taking that which is but an inseparable concomitant or qualification of obedience for another kinde of obedience The terms of Legal and Mediatorly are two names of the same obedience but signifie not two kindes of obedience one and the same obedience is called Legal in respect of the Law which is the rule and Mediatorly in respect of the office of the person obeying As if upon supposition of Pauls discharge of the debt he engaged for unto Philemon in Onesimus behalf one should say it were both a Legal and fidejussorial i.e. a sureties act That the legal obedience of Christ was not the obedience of Christ as man only but of God-man yea of God man Mediator is proved thus Christ received the Law not as man only but as God-man Mediator Sacrifice and offering thou didst not desire Mine ears hast thou opened a body hast thou prepared Heb. 10.5 burnt-offering and sin-offering hast thou not required then said I Lo I come In the Volume of thy Book it is written of me to do thy will O my God yea thy Law is in my heart the boring of the ear and preparing of a body note his incarnation i e. Christ as God man The Law or will of God which he was to do is that will whereby we are sanctified the word taken largely for our being consecrated unto God and therefore notes Christs redeeming of us Christ was made subject to the Law not as man only but as God-man Mediator But when the fulnes of time was come God sent forth his Son made of a woman made under the Law to redeem them that were under the Law that they might receive the Adoption of Sons Gal. 4 4.5 His Son made of a woman signifieth God-man the Law whereunto he was subject is the Law whereunto we are subject he was made under the Law from under which he redeemed us his circumcision argued him a debtor to that Law chap. 5.3 the end was to redeem us which evinceth his doing thereof as Mediatour Christ fullfilled the Law not as man onely but as God-man Mediatour Think not that I came to destroy the Law or the Prophets I came not to destroy it but to fullfil it Mat. 5.17 compared with Heb. 10 7. he that had a body prepared came to do the will of God by which i.e. by the doing of which the relate taken together with the correlate of obedience we are sanctified Christ came to fullfil the Law as he was sent but God set him as God-man Mediator Gal. 4.4 those words are spoken by Christ after Johns Baptism in the time of his Mediatorly obedience according to the Dialogue If Christ then according to the Scripture had the Law of works or the Law of Moses written in his heart was made subject thereunto and fullfilled it not as man only but as God-man Mediatour then Christs Legal obedience was not the obedience of a man only All the Legal actions of Christ God-man from his incarnation to his passion were the actions of Christ God-man Mediator All the Legal actions of Christ from his incarnation to his passion were the actions of Christ God-man therefore all the Legal actions of Christ from his incarnation to his passion were the actions of Christ God-man Mediatour The major is not denied by the Dialogue which though it asserts the Legal obedience of Christ to be done by him as man only yet it affirms not to my observation that any act of God-man was not the act of God-man Mediatour Neither indeed can the maior with any good reason be denied even those who say Christ merited for himself which yet is generally denied by the protestants understand the word wherefore Phil. 2.9 not causally but as a note of consequence according as it is used Act. 20.26 Heb. 3.17 1 Pet. 2.10 and reading those words Heb. 2.9 with a comma or rather a colon at death and referring those words suffering death unto the words fore-going made little not to the word following crowned acknowledge that in those actions wherein he merited for himself he also merited for us which is sufficient to the Proposition asserted Let an instance of any Legall act of Christ God-man incarnate be produced which was not an act of Christ God-man Mediator as such i. e as Mediator Principium operationum commune persona formale natura Polan syntag li. 6. cap. 27. Trelcat Jun instit l. 2. c 4. Ame. med l. 1. c. 18. Wolleb compend l. 1. c. 16. The minor appears because rational actions of persons flow from the person as their agent In the work of Christ four things are to be considered 1. The agent i.e. the person 2. The principle according to which the action proceeds viz. either or both of the two natures 3. The action 4. The work it self that operation which proceeds from both natures and so it is twofold in respect of its next principle is yet but one action because the person or agent is but one actions in respect of their next principle proper to either nature are common to the person consisting of both natures The humane nature having no subsistence of its self it is impossible it should have
any efficiency of it self Non-subsistence saith nothing nothing cannot act of it self but of this I spake before That Law which faith in Christ a Saviour establisheth that Law Christ as God-man Mediator establisheth but the Law of works is that Law which faith in Christ a Saviour establisheth Rom. 3.2 therefore the Law of works was established and consequently obeyed by Christ as God-man Mediator for the establishing of the Law includes Legall obedience He who as God-man Mediator is the perfecting end i.e. is he in whom the Law hath its perfecting end of the Law performed obedience to the Law but Christ i.e. God-man Mediator as such is the perfecting end of the Law so is the plain and acknowledged sense of the Greek word Rom. 10.4 therefore Christ as God-man Mediator performed obedience to the Law The Law is fullfilled as concerning them that are saved Gal. 3.10 either by the obedience of Christ God-man Mediator or by the personal obedience of the Beleever not by the personal obedience of the Beleever Rom. 3.3 Gal. 3.10 therefore by the personal obedience of Christ God-man Mediatour Dialogu The suffrage of the Godly Learned hereunto is known and acknowledged Polan l. 6. c. 14. Park de desc l. 3 n. 52 53. Rivet in Psa 40. Consideratio deitatis alia 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 alia 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Polan syntag lib. 6. c. 12. Inequalitas officiorum non tollit aequalitatem naturae aut personarū Ursin expl catech par 2. qu. 33. q. 6. Christ Jesus saith Polanus from the time whereat he took upon himself the form of a servant began to pay the price of our redemption Christ is such a Mediator as is a debtor to keep the whole Law to that effect it was necessary saith Rivet that seeing Christ was our surety he should be made under the Law The divine nature considered absolutely in it self is not subject unto the Law as subsisting in personall union with the humane nature it is subject in respect of voluntary dispensation the humane nature is subject absolutely and properly being a creature The sum is Christ i.e. the person who is God man Mediator was subject unto the Law absolutely as touching the humane nature in respect of voluntary dispensation and office as concerning the divine nature it 's a received rule given for the understanding of this mystery that inequality of office taketh not away equality of nature and persons First God appointed the Mediatour to fulfill the Law of works I mean so much of it as fell within the compasse of his humane course of life not as a proper condition belonging to the Law of Mediatorship as Mediator but as true man only for he was bound to observe the Law of works as he was true man as much as any other Jew by a native right Gal. 4.4 Answ That God appointed the Mediator to fullfill the Law of works as a proper condition belonging to the Law of Mediatorship as Mediator and not as man only is already proved Of the difference between the obligation of Christ and another Jew to Legal obedience there is no need here to speak they were both bound by native right and otherwise but not altogether upon the like grounds and for very unlike ends the obedience to the Law whereof Paul speaks Gal. 4.4 was the obedience of Christ not as man only but as Mediator which is plain in that it was to redeem us that were under the Law ver 5. Dialogu Secondly Though I make this Legall obedience to be no more but humane obedience yet I grant that he was thereby qualified and fitted to make his soul a Mediatorly sacrifice for he could not have been the Lamb of God without spot if he had not been exact in the performance of so much Legal obedience as fell within the compasse of his humane course of life Heb. 7.26 Answ Rhetorf de gra exerc 1. c. 2. Righteousnesse or obedience in Christ hath a double consideration either it is considered in him as in such a person and not our surety or as in such a person and our surety righteousnesse in his person qualified him for the service of a surety Legal Mediatorly obedience or his personall and surety-obedience are distinguished only notionally not really i. e. it is one and the same obedience considered according to two notions Dialogu Thirdly The rewards which his father did promise him for his Mediatorly obedience do far exceed the rewards which he doth promise to Legall obedience for I cannot finde that ever the Father did promise to reward any mans Legall obedience with such speciall rewards as he doth promise unto Christs Mediatoriall Obedience I will give thee the end of the earth for thy possession Psa 2. And He shall see his seed and prolong his daies when he shall make his soul a trespasse-offering Isa 53.10 Answ The terms Legal and Mediatorly intend not two kindes of obedience but one and the same obedience under two denominations called Legal in respect of the Law which is the Rule of obedience and Mediatorly in respect of the office of the person who performed this obedience unto it both the promises instanced and all other of like kinde are made Dialogu Fourthly Christ was not bound to fulfil personal obedience to every branch of the Law of works for he had not wife and children to instruct c. but he was bound to fullfill every branch and circumstance of the Law of Mediatorship he must not be wanting in the least circumstance thereof if he had been wanting in the least circumstance he had been wanting in all Answ Legal obedience consists not in performing personal obedience to every branch of the Law formally But in performing all that the Law requireth as the Law requireth actually or habitually The Law of works and the Law of the Mediator differ not as two Laws but as the whole and the part of the same Law The will of God concerning the Mediator was that he should obey the Law of works Quando igitur quaeritur qualem obedientiam Deo praestiterit Pareus in loc Rivet in Psal 40.8 and more Pareus commenting upon those words Heb. 10.8 speaks thus If it be enquired saith he what obedience Christ performed unto God we must answer both the universal obedience of the whole Law given to man and the special obedience imposed upon the Mediator alone Christ faileth not of fulfilling the least iota unto either By the Law Psa 40. saith Rivet he understands as well all the Commandments of God common to all men as the singular command of laying down his life Dialogu M. Calvin observeth rightly that some of the actions of Christ were proper to his God-head only and some of his actions were proper to his humane nature only and some of his actions were common to both his natures and this observation saith M. Calvin shall do no small service to assoyl many doubts if the Reader can but fitly apply
it Answ The same is observed by all Orthodox Writers generally The Margine telleth you the use thereof was for the avoiding as of other errours so of those wherein Nestorius and Eutyches were condemned Had you sufficiently weighed the use that Calvin makes of his observation in the words immediatly following viz. For it is marvellous how much the unskilful yea not utterly unlearned are cumbred with such forms of speech which they see spoken by Christ which do rather well agree with his Godhead then with his Manhood because they consider not that they agree with his person wherein he is shewed both God and man and with the office of a Mediator you might not only have spared this Citation but also the very distinction it self Dialogu It is absurd to affirm that all the acts of Christs obedience were Mediatory because his person consisted of both natures for then his natural Actions should be Mediatorial as well as any other You may as well say that all actions of the Son and of the holy Ghost are the actions of the Father because they are united into one Godhead as say that the acts of Christs Legal obedience were Mediatorial because his person consisted of two Natures Answ There are none of us that so affirm Not his person alone but both his Person and Office are requisite to every action of a Mediator all his naturall actions of obedience were Mediatorly Such natural actions which are so the actions of men as yet they are not humane Rationall or Morall which considered in themselves without all circumstances of good or evil are indifferent not falling within the compasse of a rule are not here considerable You have been already told that we affirm not the Legal acts of Christ to be Mediatorly acts because his person consists of both natures with the reason thereof But we say the Legal obedience of Christ were the actions of the person consisting of both natures they were not the actions of a meer man and because they were performed by such a person in way of such an office they were all Mediatorly actions The distinction of the personall actions in the Trinity arising from the natures of the Persons in the Divine essence holds proportion with our asserting the actions of Christ to proceed from his Person as the Agent Notwithstanding the two Natures are Principles respectively of such actions They that have competent knowledge in these great Mysteries of the Trinity of Persons in one essence and the two natures in one Person will soon see your inconsideratenesse in your comparing the Person Natures and Legal obedience of Christ with the Divine Nature Trinity of Persons and Personall or Essential acts Dialogu As for example all the Actions of Christ from his birth until he began to be thirty years of age must be considered as natural actions or as Legal acts of obedience for till he began te be thirty of years of age he led a private life with his parents Secondly When he began to be thirty years of age he did then begin to declare himself to be the Mediaatour for when he was baptized of John in Jordan the holy Ghost lighted upon him in visible manner before all Johns Auditory and the Father by his voice from Heaven declared that he was the Mediator Thirdly In the upshot of his life as soon as he had fullfilled all things that were written of him he sanctified himself and sacrificed his oblation by the joint concurrence of both natures and this was the masterpiece of his Mediatorial obedience Having thus distinguished the actions of the Mediatour we may and must rank his acts of obedience accordingly his obedience to the Law of works must be ranked among the actions of his humane nature and his obedience to the Law of Mediatorship must be ranked among his Mediatorial actions which he performed by the personal union of both his natures Answ The sum is Christ was not declared publikely to be the Mediator until he was about thirty years of age therefore he did no Mediatorly act before he was thirty years of age a meer non-consequence you may by the like reason say the Father had not before declared him to be his beloved Son therefore he was not his beloved Son Joseph had not declared himself to be the Brother of the Patriarchs and Benjamin therefore he was not their Brother Nor was his weeping in secret Gen. 42.24 and weeping again in secret and his soul-pouring upon his Brother Gen. 43.30 brotherly acts It hath already I hope been sufficiently proved that all the Legall actions of Christ from his incarnation to his passion were the actions of a Mediator Christ was a Mediatour to be incarnate before the foundation of the world from eternity Dialogu It may be you think as many others do that Christ began to pay the price of our redemption from the very first beginning of his incarnation for many affirm that he was conceived by the holy Ghost without any original sin that so he might thereby justifie us from our original sin which opinion I have confuted but the open History of the Evangelists do speak nothing at all of his Mediatoriall actions till he was publikely installed into the office of the Mediator by Johns Baptism Dialogu Yet the Apostle testifieth that Christ himself saith by the Psalmist Wherefore when he cometh into the world he saith Sacrifice and offering thou wouldest not but a body hast thou prepared me In burnt offering and sacrifice for sin thou hast had no pleasure then said I Lo I come in the Volume of thy Book it is written of me to do thy will O God Coming into the world his incarnation doing his will is the fullfilling the Law for our Redemption Whatsoever Righteousnesse the Law required unto Justification Christ performed Polan de conceptione Christi But the Law required inherent righteousnesse from the first moment of our conception and not onely active obedience Therefore it was necessary that Christ who fullfilled the Law should be inherently righteous from the first moment of his conception The Dialogue it self acknowledgeth some Mediatorly acts before thirty years of age viz many Mediatorly prayers and his incarnation though incarnation is not a Mediatorly or office-act but an act constituting the person called to that office If that his meaning be of publike actions of a Mediator Our Question is not Whether there were any publike Mediatorly acts of Christ before his Baptism but whether his Legal obedience was Mediatorly obedience Dialogu Yea when Christ began to be thirty years of age he was publikely installed into the Mediators office by the joint consent of all the Trinity and so our Saviour doth explain the matter unto John saying Thus our Desire is or thus it becometh us to fullfill all Righteousnesse Mat. 3.14 These two terms 1. our desire 2. our fulfilling all righteousnesse had need to be explainad the term us or our desire must have relation to some
righteousnesse for sinners as shall last to all Eternity by no other way or means but by his Mediatoriall Sacrifice of Atonement therefore his Fathers Atonement is a sinners Righteousnesse Answ Christ by his Legal Obedience that is his obedience active and passive unto the Law purchased our Redemption by his passive obedience he purchased our freedome from sin by his active our right unto eternal life no part of Christs Obedience was so active wherein he was not also passive nor any so passive wherein he was not also active To speak plainly and properly atonement is the effect and the legal obedience or righteousnesse of Christ the Mediatorly sacrifice and cause of this effect therefore Atonement is not righteousnesse But to speak after the stile of the Dialogue If Righteousnesse for sinners be purchased and procured by the sacrifice of Atonement neither then can atonement be a sinners Righteousnesse That which procures or purchaseth is the cause that which is procured is the effect the cause cannot be the effect Dialogu The New Testament doth also bear witnesse to this doctrine S. Paul the Apostle doth tell us Rom. 8.4 that the Righteousnesse of the Law namely the righteousnesse which was taught and typified by the sacrifices of the Law might be fullfilled in us that walk not after the flesh but after the Spirit as I have explained this Text a little before Answ The fulfilling of the Righteousnesse of the morall Law which the Dialogue thinks to evade by saying Christ fulfilled the righteousnesse typified by the Sacrifices of the Law is hereby proved because the fulfilling of the Righteousnesse of the moral Law by Christ was that which the Sacrifices of the Ceremonial Law typified so unhappy is the Authour in his arguing Christ fulfilled both the Righteousnesse required in the moral and signified in the Ceremoniall Law Atonement acquits from unrighteousness but doth not formally fulfill any righteousnesse Your explaining a little before is there disallowed and disproved we cannot look at your reference thereunto as a reason Dialogu Secondly The Apostle Paul doth in another place confirm this doctrine saying God made him to be sin for us that is to say God ordained him to be a Sacrifice of Atonement for our sins that we might be made the Righteousnesse of God in him that is to say that we might be made righteous or sinlesse by Gods Atonement Answ Here being nothing said but what was often said and answered before I shall spare reciting again the same things You should not only have said but have proved that we are made righteous by Atonement you should have proved according to your speech that a sinners righteousnesse or justification lieth in Atonement and that according to the sense of the Dialogue namely such a pardon of sin as neither is the effect of nor doth acknowledge nay doth deny the very being of the satisfactory meritorious Legall Obedience of Christ And that this your doctrine of a sinners righteousnesse hath ever been well known and witnessed amongst the godly in all ages from the beginning of the world that it hath been witnessed by the practice of all sacrifices before the Law and under the Law by the doctrine of the Prophets and by the doctrine of the New Testament for the making good of which false testimony of yours concerning the witnesse of the forementioned you produce no not so much as one reason but after so slanderous and blasphemous an assertion pardon my true testimony of your false testimony you abuse the ignorant and weary the intelligent Reader with a continual missing or begging the question That the doctrine of Imputation is not a doctrine of late daies only the Reader that pleaseth may be fully satisfied by the labours of Grotius who at the end of his defence of the Catholike faith concerning the satisfaction of Christ against Socinus hath gathered together the testimonies of many of the Ancients still extant to this purpose from Ireneus Anno Christi 180. until after Bernhard who lived Anno 1120. or thereabout CHAP. VI. How Abrahams Faith was imputed to him for Righteousnesse Dialogu ABrahams Faith was imputed to him for Righteousnesse because by it he did receive the Fathers Atonement for his full and perfect Righteousnesse because he beleeved all this both in Gen. 11.31 and again Gen. 12. therefore God imputed that faith to him for righteousnesse for by that faith he apprehended and received the Fathers Atonement and applied it to his own soul as an effectual remedy to acquit him from the guilt of all his sins and so by that means he became sinlesse that is to say iustified and righteous in Gods sight 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 righteousnesse Atonement according to the Dialogue is the pardon of sin to apply therefore Atonement as an effectual remedy to acquit us from the guilt of sin is to make atonement it s own cause and its own effect that is to make it before and after it self The imputation of Abrahams faith for righteousnesse doth plainly argue that Abraham was made partaker of the righteousnesse of the morall Law or Law of works by faith without works 1. Because no man can attain eternall life without fullfilling the Law either in himself or in his surety Without the righteousnesse of the Law there is no life Lev. 18.5 Deut. 27 26 Ezek. 18.11 Gal. 3.10 2. Because the nature of righteousnesse consists in conformity and obedience to the Law you may as well say that a man may be learned without learning or that he may be a man without a reasonable soul as to say there is a created righteousnesse without conformity to the Law 3. Because the Scripture saith the righteousnesse of the Law that is the righteousnesse which the Law requireth is fullfilled in us that beleeve Rom. 10.4 Most vain is the shift of the Dialogue endeavouring to avoid the strength of this place by interpreting against text context and Scripture those words Righteousnesse of the Law onely of the righteousnesse typified by the Ceremoniall Law which it wrests to its own imaginary righteousnesse that is indeed no righteousnesse but a non-ens as
having no essentiall matter witnesse the Dialogues enumeration of the causes since the righteousnesse of the morall Law fullfilled by Christ was typified by the Ceremoniall Law the righteousnesse of the Law is fullfilled in us because we by faith apprehend the obedience of Christ who fullfilled the Law for us Perkins in Gal. 3. so M. Perkins with the rest of the cloud of witnesses neither is there any other tolerable interpretation possible to be given With the heart man beleeveth unto righteousnesse Rom. 10.10 that is unto a judiciall righteousnesse upon beleeving we are judicially declared to be righteous with the righteousnesse of the Law though not by the Law That which was imputed to Abraham for righteousnesse was that which Abraham so beleeved as that his faith for the sake of the object thereof was accounted unto him for righteousnesse Imputing and beleeving are as giving and receiving But righteousnesse without works viz. the righteousness of Christ not pardon of sin which is the effect of that righteousnesse received Act. 10.43 was imputed unto Abraham for righteousnesse Rom. 46. because it is imputed to all that are blessed universally whereof Abraham was an eminent one therefore the righteousnesse of Christ was that which Abraham so beleeved as that his faith for the sake of the object thereof was accounted unto him for righteousnesse Dialogu And in this sense the Apostle Paul doth prove that Abrahams faith was accounted to him for righteousnesse by a Testimony taken from David Psa 32. saying even as David also describeth the blessednesse of that man unto whom God imputeth righteousnesse without works saying Blessed are they whose iniquities are forgiven and whose sins are covered Blessed is the man to whom the Lord doth not impute sinne What other reason can any man else render why the Apostle should enterlace this testimony in this place but to describe unto us the true manner how Abrahams faith did make him righteous namely because by his faith he did apprehend and receive the fathers atonement by which his sins were forgiven covered and not imputed Answ We readily acknowledge that Paul Rom. 4.3 proveth that Abrahams faith was accounted to him for righteousnesse out of Moses Gen. 15.6 the scop of the Apostle in citing Psal 32.1 2. is not to prove the personall justification of Abraham by faith but to prove justification in the generall both of the Father of the faithfull and all others to be by faith and the reason why the Apostle cites the testimony of David Rom. 4.6 7 8. is to strengthen his doctrine of justification by faith without works which he having proved by the example of Abraham proceedeth to confirm it from the testimony of David His argumentation or manner of reasoning lying thus justification is by imputation therefore by faith without works the not-imputation of sin presupposeth imputation of righteousnesse ver 6 7. Evangelicall imputation of righteousnesse supposeth the righteousnesse that is imputed to be anothers subjectively and inherently therefore to be applied as ours by faith Touching Abrahams apprehending the Fathers Atonement by faith and the imputing oâ— accounting his faith unto him for righteousnesse we saw before but that Abrahams faith was accounted unto him for righteousnesse in the sense of the Dialogue is by us still denied and disproved by you still said and not proved Dialogu And thus after this sort the Apostle doth bring in forgivenesse of sin as an effect of justifying faith for faith is the only instrument of the Spirit by which sinners come to be united to the Mediator in and through whose Mediation they apprehend and receive the Fathers Atonement pardon and forgivenesse for their full and perfect justification Answ If atonement pardon and forgivenesse be the effect of justifying faith then they cannot be our righteousnesse for that is the object of our justifying faith Righteousnesse is before justifying faith as the object is before the act Atonement is after it as the effect is after the cause to say the cause and the effect is the same is to say a thing is before and after it self Dialogu This was the only true reason why God imputed Abrahams faith to him for righteousnesse namely because he beleeved in Gods atonement through the mediation of the seed promised Answ We have seen before that Atonement was not and also what was the true cause why Abrahams faith was imputed to him for righteousnesse The Atonement of the Dialogue is not Gods Atonement but a pestilent fiction to beleeve in it is to beleeve in an abomination Dialogu And it is further evident that this doctrine of a sinners righteousnesse by faith was taught and preached by all the Prophets as Peter affirmeth for all the Prophets saith he do witnesse that through the Name of Christ whosoever beleeveth in him shall receive remission of sins Act. 10.43 that is to say they shall receive remission of their sins for their justification by the Fathers atonement procured by Christs sacrifice of atonement Answ We are to distinguish between the righteousnesse of a sinner and the remission of sins Righteousness is the active and passive obedience of Christ imputed Remission of sins is the judiciall declaration of our discharge from the guilt and punishment of sin a part of our justification strictly taken and an effect of righteousnesse The name of Christ is Jehovah our Righteousnesse Jer. 23.6 according to which whosoever beleeveth in him how can it be otherwise but that remission of sins must follow as the effect doth its cause If then righteousnesse be the cause and atonement or remission of sin the effect To say again Atonement is our righteousnesse is to say the effect is the cause that is to say a thing is before and after it self that is to say and say again an impossibility without any probability Dialogu And to this tenour the Apostle Paul doth explain the use of faith in the point of a sinners justification Phil. 3 9. and in Rom. 10.4 6 10. With the heart saith he man beleeveth unto righteousnesse He doth not say faith is a sinners righteousnesse but that by it a sinner beleeveth unto righteousnesse Answ A bare deniall especially strengthened with the reasons thereof that are readily obvious out of the foregoing discourse is a sufficient answer to your bare allegation of Phi. 3 9. The righteousness whereof Paul speaks Rom. 10.10 because it hath faith foregoing it as is evident out of the words alledged must needs be such as followeth faith and may be either understood of Gods declaration of the righteousnesse of a beleever in the Court of conscience or of the beleevers declaration of his righteousnesse unto others as works are said to justifie declaratively which latter interpretation the context seemeth to favour Paul doth not say atonement is a sinners righteousnesse which is the question but he doth say that visible confession namely externall profession worship and conversation is the effect of that faith which is accounted unto righteousnesse
are justified viz. the active and passive obedience of Christ and the matter taken passively i. e. the Subjects which are justified viz. beleeeving sinners In the last you follow them in the first you leave them Your leaving out one of the essentiall causes both renders and leaveth your justification a non-ens a nullity there being no created being but consists at least of a logicall matter and form Atonement or pardon and forgivenesse i. e. the judiciall declaration of a beleever to be discharged from the guilt and condemnation of sin is an effect of a sinners righteousnesse which also hath been shewed before so far is it from being the formall cause thereof The meritorious procuring cause not only of our atonement but also of our righteousnesse is Christs Mediatorly Sacrifice but not in the sense of the Dialogue for there is no such Mediatorly obedience as it imagines Faith apprehends the righteousnesse of Christ as the matter of our righteousness and atonement or pardon as the effect thereof You leave out part of the final cause viz. the glory of his justice But because it is not sufficient for the edification of the Reader that errour be discovered except the truth be also manifested I shall shut up this fourth and last head of controversie between the Dialogue and us with an enumeration of the causes of justification according to the doctrine of the Orthodox The efficient cause The efficient cause is the gracious good pleasure of God the Father Son and holy Ghost Tit. 3.4 Rom. 3.22 Psal 3.9 He is God Lord Law-giver and Judge his will is the Rule of Righteousness All reason in one reason and the reason of all reasons to whom it was free to justifie man in whether way he pleased either legally by our own works or evangelically by the works of another The meritorious cause The meritorious cause is the whole Legall obedience of Christ consisting of his habituall conformity together with his active and passive obedience from the instant of his incarnation unto his passion inclusively performed by him as God-man our Mediatout and Surety in way of Covenant to the fullfilling whereof the application of all the good of election consequently justification as a part thereof was due unto the Elect according to the order of justice though as concerning themselves purposed purchased and perfected altogether in way of meer grace Four things to be attended for the clearing of the meritorious cause Four things attended to will help to clear the meritorious cause 1. The Person 2. The Office 3. The Service 4. The merit whereupon debt ariseth according to order of justice 1 The Person The Person obeying is God-man the eminency of the person is requisite to the value of the Service 2 Office By Office he was Mediatour which he took not upon him but was called thereunto an essentiall part whereof was to stand as our surety and pay our debt even unto the death during which space only Christs Mediatorship is to be looked at as having influence into the meritorious cause of our justification Notwithstanding Christ still continueth a Mediatour and Surety yet no more to pay our debt that being already discharged death had no more dominion over him Heb. 7.27.9.28 1 Pet. 3.18 He was offered once he suffered once 3 Service His service or his perfect obedience consists of his originall conformity and his active and passive obedience unto the Law His originall righteousnesse is that gracious inherent disposition in Christ from the first instant of his conception whereby he was habitually conformable to the Law Luk. 1.35 there was more habituall grace in Christ then there is duty in the Law or then there is or shall be habituall grace in the Elect both Angels and men because Christ was God-man and received the Spirit out of measure as much as was possible to be in a creature This originall righteousnesse of Christ answered for our originall unrighteousnesse Concerning his active and passive obedience to the Law observe these three propositions Prop. 1 All his obedience to the Law proceeded from him as God-man Mediatour See this proved Cha. part 2. Prop. 2 Both active and passive obedience were requisite unto the work of the Mediatour That passive obedience was requisite is unquestionable That active obedience was requisite is thus proved There was no part of Christs obedience which was not active As there was no part of Christs active obedience that was so active as that it was no way passive so there was no part of his passive obedience which was so passive as that it was not also active The Law requireth not only death in case of sin Gen. 2.17 but also doing of the Legall obedience unto the command Deut. 27.26 Gal. 3.10 otherwise there is no life The command then must be obeyed in our selves or in our Surety It cannot be obeyed in our selves Obedience of the Saints whether in grace or glory is not Legall viz. such as is 1. Performed in our own persons 2. From a concreated principle of grace received in the first Covenant 3. In way of merit 4. Perfect Therefore in our Surety Because this double satisfaction answereth to our double misery viz. the guilt of punishment or condemnation and defect of righteousnesse Because righteousnesse properly and truly so called consisteth in actuall obedience Prop. 3 All his active and passive obedience concurres to compleat the work or service of the Mediator He was born for us Luk. 2.10 11. he was made subject to the Law for us Gal. 4.4 for our sakes he sanctified himself Joh. 17.19 and that from the womb unto his last oblation of himself upon the crosse He obeyed the Law for our sakes I come to do thy will O God Heb. 10.7 by the which will we are sanctified cap. 10. that is that will whereby he was appointed to this office and by doing his will in that office according as he was appointed What Christ did in way of discharging his office he did for us Christ fulfilled the Law Mat. 5.17 in way of discharging his office Therefore he fullfilled the Law for us He came to fullfill all the Law As he came so he was sent and his sending or mission was nothing else but his actuall entring upon his Office according to the pleasure and command of the Father Briefly He came as he was sent He was sent as Mediatour Ergo. Either all Christs active obedience was for us Obedientia Christi est una copulativa Alste Theo. Sect. 3. loc 22. Med. l. 1. c. 21. 23 24. Wolleb l. 1. c. 18. or some of it only for himself but there can no reason be given why any of it should be only for himself If it should be granted which the Protestant Writers do generally deny that Christ merited for himself yet the Proposition stands if that Christ merited not only for himself but for us also Every action of Christs obedience was an integrall part of