Linguistic DNA - Concept Modelling Demonstrator

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
death_n	eternal_a	life_n	word_n	8,769	5	4.5336	4	true

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A41016	Sacra nemesis, the Levites scourge, or, Mercurius Britan. disciplin'd, [Mercurius] civicvs [disciplin'd] also deverse remarkable disputes and resolvs in the Assembly of Divines related, episcopacy asserted, truth righted, innocency vindicated against detraction.	Featley, Daniel, 1582-1645.	1644 (1644)	Wing F593; ESTC R2806	73,187	105

just not in themselves but in him Et in Psal. 21. Mors Christi morte fugatur Christi nobis justitia imputatur our death is put to flight by Christs death and Christ his righteousnesse is imputed to us Bernard ad Mil. Temp. c. 12. Adae peccatum imputabitur mihi Christi justitia ad me non pertinebit Adams sin is imputed to me and shall not Christ his righteousnesse belong to me Et Serm. 61. in Cant. Nempe factus es tu mihi Christe justitia Ã Deo nunquid mihi verendum ne una ambâ—bus non sufficiat non est pallium breve quod non possit operire duos te pariter me operiet larga aeterna justitia thou O Christ art made righteousenesse unto me from God need I fear lest thy righteousnesse being but one cannot suffice us both it is no short or scantie cloak or garment that cannot cover two thy large and eternall justice or robe of righteousnesse shall cover both thee and me M. Prolocutor IUdicious and devout Calvin alluding to the words of the Prophet let us draw water out of the wellâ— of salvation saith nusquam legimus reprehensâ—s â—ui nimium de puteo aquae vivae hauserint none ever were found fault with for drawing too much out of the well of life Sith then we have free libertie to draw and the water is so precious and soveraign the well so full and exuberaâ—t that as S. Cyprian speaketh quantumfidei capacis affâ—rimus tantum gratiae inundantis haurimus we take up so much grace as our faith can hold or receive I professe for my owne part I had rather draw more out of this well then lesse they who are onely for the imputation of Christs passive obedience seem to me to draw buâ—one buâ—kes full but they who are for the imputation of both two the former draw from thence only pretium redemptionis the price of our ransome the other meritum aeternae vitae the merit of eternall life But to leave all rhetoricall expressions and handle this subtile question logically and scholastically First we are to take notice of a double obedience of Christ a generall which he performed to the whole law through the whole course of his life a speciall which he performed to that particular command of his Father to lay down his life for his sheep Secondly when we speak of this generall and speciall obedience of Christ which some tearm active and passive though it be most true which Bernard saith Christus in vita habuit actionem passivam in morte passionem activam Christ in his life performed a passive action in his death he sustained an active passion It is confessed on all hands that both are necessarie to justification that Christ performed both for us but then we must distinguish of this tearm for us for it may either signifie bono nostre only for our good and behoof or also loco nostro in our stead and place that Christ satisfied the punishment of the law and fulfilled all the precepts thereof for us that is for our benefit is not denyed by any and therefore those texts puer natus est nobis oportet nos implere omnem justitiam factus est sub lege ut eos redimeret to us a Child is borne and so we ought to fulfill all righteousnesse and he was made under the law that he might redeem those that were under the law and the like might be spared they are like the Lacedemonian swords too short to reach their adversaries But that he fulfilled the law loco nostro in our stead and place that 's denyed by Piscator and Vilenus who conceive that the passive obedience only is imputed to us et implet utramque paginam not the active Their principall reasons are First Christ as man being a creature was bound to fulfill the law of his Creator for himselfe otherwise he had not been sacerdos inculpatus a high Priest without blame neither would his sufferings have steaded us but being an innocent man he was not bound to satisfie for the breach of the law that therefore is to be allowed to us which he did undergoe in our stead Secondly the Scripture attributeth our redemption and reconciliation to the blood of Christ Christs blood cleanseth us from all sin 1 Io. 1 9 and 6. Christ gave his flesh for the life of the world Thirdly he that is freed from the guilt of all sins of omission as well as commission is to be reputed as if he had fulfilled the law for idem est esse iustum insontem it is all one to be a just and an innocent man But by the imputation of Christs passive obedience we are freed from the guilt of all sin as well of omission as commission ergo c. Fourthly if Christs active obedience be imputed to us then there needs no remission of sins for he who is esteemed to have fulfilled the law needs no forgivenesse for the breach it Fifthly those who are freed from eternall death of necessitie attain everlasting life but by the imputation of Christs passive obedience we are freed from eternall death ergo by it we obtain everlasting life To the first a three-fold answer may be given First that Christ in regard of his hypostaticall union was freed from all obligation of law which otherwise had layen upon him if he had been meer man Secondly admitting that Christ as man after he had taken upon him our nature was bound to fulfill the law for himself yet because he freely took upon him our nature and consequently this obligation for us his discharging it shall accrue to us as if I freely enter into bond for another mans debt if I discharge the bond I both release my self and my friend Thirdly we must distinguish of a publike person and private what a man doth as a private person belongeth only to himself but what he doth as a publike person to himself and others To the second I answer that either the blood death of Christ are taken by a Synechdoche for his entire obedience it being the coronis and crown of all or that salvation and life is attributed to it because it merited for us the imputation of Christs active obedience also To the third he that is freed from sinne of omission is in the state of an innocent but not of a just man he is indeed freed from all punishment yet because he hath not actively fulfilled the law in the course of his life he hath no good title to eternall life by the law hoc fac vives doe this and thou shalt live he that is guiltie of no sin of omission is equivalent to a just man quoad liberationem Ã poena but not quoad meritum aeternae vitae in regard of freedom from punishment but not in regard of the meriting eternall life secundum quid non simpliciter in some respects not simplie To the fourth Christs righteousnesse cannot be imputed to us before we are assoyled of our sinnes For it is not righteous with God to accompt him righteous who hath no way satisfied for his sinnes neither by himselfe nor other the captive must be first freed before he be advanced to honour To the fifth though it follow by the connexion of the causes of our salvation that whosoever is freed froÌ„ eternall death is stated in eternall life yet

that according to our protestation made at our first meeting we ought to resolve upon nothing in matter of faith but what we are perswaded hath firm and sure ground in Scripture and howsoever some texts have been alledged for the imputation of both active and passive obedience yet that at our last sitting they were wrested from us and all inferences from thence cut off all the re-doubts forts built upon that holy ground sleighted it will import therefore very much those who stand for the affirmative part to recruit the forces of truth and make up the breaches in our forts made by the adversaries batteries First our first fort is built upon Rom. 5.18 19. after this manner if we are made righteous by the obedience of Christ his entire obedience must needs be imputed to us But we are made righteous by the obedience of Christ as the Apostle affirmeth in the text quoted Therefore Christs obedience must needs be imputed to us In this fort they make a breach thus by obedience the Apostle here understandeth that speciall obedience which Christ performed to the commandement of his Father for laying down his life for his sheep of which the Apostle speaketh Phil. 2.8 He became obedient to death even to the death of the crosse therefore this text maketh nothing for the imputation of Christs active obedience But First the breach is thus repaired the word in the former verse is not {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} but {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} which is never taken in Scripture for suffering or meer passive obedience Secondly the Apostle saith loc. supra cit. many are made righteous and righteousnesse came upon all to justification of life and Christ is the end of the law for righteousnesse and the abundance of grace and gift of righteousnesse shall reign by one Jesus Christ but no man is said to have justification of life or abundance of grace and the gift of righteousnesse or to be made righteous by suffering only for the willing undergoing of punishment satisfieth the law but in part it denominateth a man patient but not absolutely righteous Christ himself was not righteous only in regard of his sufferings and therefore the imputation of them only unto us will not make us formally righteous though it fully acquitteth us from all punishment Thirdly the obedience here mentioned is set in opposition to Adams disobedience but Adams disobedience was active therefore Christs obedience must be active This argument may be illustrated by S. Bernards paraphrase ad exhort ad Templar c. 11. ablato peccato redit justitia porro mors Chrsti mâ—rte fugatur Christi nobis justitia imputatur plus potuit Adam in malo quam Christus in bono Adae peccatum imputabitur mihi Christi justitia ad me non pertinobit Sin being taken away righteousnesse returns moreover death is put to flight by the death of Christ and Christs righteousnesse is imputed unto us could Adam more hurt us by sin then Christ benefit us by righteousnesse Shall the sin of Adam be imputed to me and shall the righteousnesse of Christ no way belong unto me or I have no interest in it Our second fort is built upon 2 Cor. 1.30 after this manner If Christ be made unto us righteousnesse as righteousnesse is distinguished from redemption then Christs active obedience is imputed to us as well as his passive But Christ is made to us righteousnesse and sanctification as they are distinct things from redemption or satisfaction as the letter of the text importeth he is made to us of God righteousnesse sanctification and redemption Ergo Christs active obedience is imputed to us as well as his passive In this fort they make a breach thus Christ is made to us righteousnesse as he is made wisdom for so runneth the text Christ is made to us of God wisdom and righteousnesse c. But he is not made to us wisdom by imputing his wisdom unto us but by instructing us and making us wise to salvation therefore neither is he said to be made righteousnesse to us because his righteousnesse is imputed to us but because he sanctifieth us and maketh us by his grace righteous and holy But the breach is thus repaired First whatsoever Christ is made unto us he is made perfectly such unto us else we shall lay a defect upon him who is perfection it self But Christ is not made perfectly wisdom or sanctification or righteousnesse to us save onely by imputing his own righteousnesse and wisdom and holinesse to us which are most perfect for as for our inherent righteousnesse and holinesse and wisdom they are imperfect and defective as all confesse save Papists and Pelagians Secondly Christ is so made righteousnesse to us as he is made redemption for so carrieth the letter Christ is made to us righteousnesse and redemption But he is made redemption unto us by imputing his passive obedience therefore in like manner he is made righteousnesse unto us by imputing the active obedience Yea but say they Christs wisedom is not imputed to us I answer it is and it covers our follies and errors as his righteousnesse doth our sins and by vertue thereof we are acompted wise unto salvation and for proof of this exposition I alledge an Author of greatest authoritie next the Apostles Clemens Romanus in his forâ—er Epistle ad Corinth so highly cryed up by all the antients p. 41. Non per nos ipsos justificamâ—r neque per sapentiam nostram intelligentiam pietatem aut opera quae in puritate cordis sanctimonia operati sumus sed per fidem per quam omnipotens Deus omnes ab initio justificavit we are not justified by our wisedom or godlinesse c. but by faith by which God justified all from the beginning Thirdly our third fort is built upon 2 Cor. 5 21. after this manner those who are made the righteousnesse of God in Christ must needs have Gods righteousnesse imputed unto them But Gods righteousnes in Christ is the perfect fulfilling of the law ergo the perfect fulfilling of the law is imputed to us In this fort they make a breach thus By sin is here meant a sacrifice for sin and it is granted on all hands that Christ was made a sacrifice for sin that we might be accompted righteous before God and this maketh for the imputation of the passive but not the active obedience of Christ But the breach is thus repaired First there is no necessitie of expounding here sin by this glosse a sacrifice for sin the words will carrie as well another interpretation namely that as Christ was reputed a sinner for us or in our stead so we are accompted righteousnesse in him But our sins are no way in him but by imputation therefore his righteousnesse also is in us by imputation and this is the current sense which we find in the expositions

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