Linguistic DNA - Concept Modelling Demonstrator

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
enemy_n	death_n	life_n	reconcile_v	2,136	5	9.4765	5	true

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A47098	A plain and familiar discourse on justification being the substance of four sermons, preach'd at the morning-lecture, at Pinners-Hall, in Broad street, the third, tenth, seventeenth, and twenty fourth days of September, 1693 / by Elias Keach.	Keach, Elias.	1694 (1694)	Wing K110; ESTC R13909	34,472	38

one from the other i.e. the Active Obedience of Christ and his Passive Obedience Now I say it is not safe for any to say we are Justified by the Passive Obedience of Christ only i. e. By his Death and Sufferings alone I say 't is very dangerous for any to believe thus For thus I argue Argument That alone by which the Law is fulfilled and God's Justice satisfied by that alone we are Justified But by the Righteousness of Christ that is to say the Righteousness of his Life which is his Active Obedience And by the Righteousness of his Death which is his Passive Obedience the Law is fulfilled and God's Justice fully satisfied Therefore by the whole Righteousness of Christ namely his holy Life and Meritorious Death we are Justified not by his Death excluding his holy Life but his holy Life and bitter Death justifies us and is the Meritorious Cause of our Justification And my Beloved consider 1. That the first part is proved thus There is no Justification before God without a perfect and compleat Righteousness as that which is agreeable to God's holy nature and which is agreeable to his holy Law and this I have already proved that a Man must be perfectly Just or declared so upon just Grounds or he cannot be Justified 2. Consider that there is no perfect Righteousness but that which exactly and fully fulfilleth the Law that is accepted of God and this is done I mean the Law fulfilled two ways 1. By a perfect and perpetual Conformity to the Law not only a perfect Conformity to it for the present but by a perpetual Conformity to it in doing all that the Laws injoyns according to the Tenure of it do this and live or do this and thou shalt be Justified I will defend you from all and every thing that can do you hurt 2. By a full Satisfaction and Compensation to the Sentence of the Law i. e. to bear and undergo the Penalty and punishment thereof which was Death and the Curse and Wrath of God this was our due and this Christ did in our stead as our Surety he did perfectly and perpetually keep the Law while he was on Earth in our Nature for us and he did fully satisfie and make Compensation to the Sentence of the Law he did undergo the penalty and punishment therein denounced which was our due 3. And that it must be thus evident because the Doctrine of Justification doth not make void the Law but establish it See Rom. 3. ult Faith or Justification by Faith doth not make void the Law but establish it The Law is Confirmed i. e. Established by our being Justified by the compleat Righteousness of the Lord Jesus Christ by the perfect and compleat Conformity of the Lord Jesus to the Law the Law is Established as Holy Just and Good But Christ did fully and perfectly keep the Law and make a full satisfaction to the Justice of God for the Breach of it He in every Precept Type Promise and Prophesie compleatly fulfilled it to justifie us thereby as our Surety Therefore 4. Consider that by the Passive Righteousness or Meritorious Death and Suffering of Christ we are not Justified this doth not justifie us alone that is singly considered and the reasons follow Reason 1. Because it is by his Suffering for us and in our nature as our head Surety and Representative bearing the penalty of the Law he frees us from Hell 2. Because by his Righteousness both Habitual and Actual he intitles us to Heaven neither of which we were capable to perform therefore his Passive Obedience alone doth not justifie for by his Passive Obedience bearing our Punishment he only frees us from Hell and by his Active Obedience in keeping perfectly and perpetually the Law he gives us a Title to the promise of Glory Now it is one thing to be freed from punishment and another to be raised again into the King's Favour and Presence Wherefore 3. As without the Imputation or Satisfaction of his Sufferings we could not be freed from Hell So without his perfect Obedience and Conformity to the holy Law imputed to us we could not be Justified and Saved By the former viz. the Sufferings of our Saviour He hath redeemed us from the Curse of the Law and from the Wrath of God being made a Curse for us Gal. 3.13 And by the latter he makes us Partakers of the promised Blessedness or gives us a Title to or Interest in the promises of Eternal Life by performing for us in our nature that Righteousness which was the condition of the Promise Do this i. e. perform this there 's the Precept and thou shalt live that 's the Promise Now this Life is not only Temporal but Spiritual It is a Life of Peace in the Favour and Love of God a Life of great Consolation in God's Love and Favour Do this and thou shalt live This Christ did therefore the promise is ours he did it for us And God the Father to speak with Reverence is obliged to make good the promise We shall live Therefore 4. Consider as we are Justified from our Sins by the Blood of Christ that we might not be damned So we are just by the actual Righteousness of Christ that we might be Saved or Glorified The first defends us from the Curse and Wrath of God the seconds intitles us to the Mercies and Blessings of God or as we were Reconciled to God by the Death of Christ so we are as well Justified and Saved by the Life of Christ i. e. by that Life that he lived for us while on Earth the Benefits and Blessings of which he pleads now for us in Heaven for it is to this end he lives now for us in Heaven There not only doth he plead his bitter Death and Passion but also his holy Life which was a perfect Conformity to God's Law Vide Rom. 5.10 For if while we were Enemies we were Reconciled to God by the Death of his Son much more being Reconciled we shall be saved by his Life So it is by his Life that we are saved because he now lives to plead the virtue of his Death and of his Undertakings for us By this you may see the Doctrin of St. Paul is Confirmed Rom. 5.19 For as by the Disobedience of one Man even Adam against the Law many were made Sinners by Imputation so by the obedience of one Man even Christ the second Adam shall many be made Righteous Having thus opened the point that which I am to prove is this viz. That Christ's Death is the Meritorious or procuring Cause of our Justification That Christ's Sufferings did merit this Favour at the Hand of God nor us and defends us from the Curse and Wrath of God Now that which we affirm is this That what Christ did and suffered he did it as a common Head Representative and Surety for all the Elect which are his Mystical Body But there is an unsound Notion spread abroad

he not worthy of your Heart and Lives and your all That parted with his Life and his all for you 3. Shall he die for your Sins and will you hugg and love your Sins Shall he bear your Sins And shall he be press'd down to death for your Sins and will you hugg that Knife that did let out the Heart Blood of your Saviour Will you make much of those things that are the Enemies of your Lord Jesus Christ Pray consider this A Plain and Familiar DISCOURSE ON Justification c. SERMON IV. ROM 3. xxiv Being justified freely by his Grace thro' the Redemption that is in Jesus Christ DOctrin That Justification is wholly of the free Grace of God through or by the Imputation of what Christ hath done for us or his perfect Righteousness I shall now speak of the Material and Formal Causes of our Justification Matter and Form I told you most not be divided And my Beloved the matter or that which Justifies us according to the word of God is the Righteousness of Christ Ques But some may Query What Righteousness is this that you say is the Righteousness of Christ Is it the Righteousness of Christ as he is God Ans To which I answer no it is not the Righteousness of Christ as he is God 1. Because that is the Essential Righteousness of the God-head and if we were Justified by that we should also be deified 2. It is not the Righteousness of Christ as he is God because the essential Righteousness of God being his Essence cannot be communicated to any Creature 3. If it were by the Righteousness of the God-head then it would follow that it is the Righteousness of the whole Trinity and then it may be as well said that we are Justified by the Righteousness of the Father and by the Righteousness of the Holy Ghost as by the Righteousness of the Son But 2. It is therefore positively the Righteousness of Christ as Mediator namely as he is God-Man the Righteousness he performed for us in the days of his Flesh while he lived for us upon the Earth this is by St. Paul call'd the Righteousness of God Rom. 10.3 For they being ignorant of the Righteousness of God went about to establish their own Righteousness c. I will give you the Reasons why it is called the Righteousness of God And 1. Because this Righteousness of the Lord Jesus Christ which is his Active and Passive Obedience which he acted and suffered for us in our room and stead I say this Righteousness is called the Righteousness of God because it was a Righteousness found out by the infinite Wisdom of God and that to this very end and purpose that we might be Justified and defended from divine Wrath and the Curse of the Law to which we had made our selves liable by our Sins It was I say a Righteousness found out by the Infinite and all-wise God for us after we had lost our original Righteousness 2. Because it is the Righteousness of him that was truly God so well as Man He being in the form of God thought it no Robbery to be equal with God and therefore saith he I and the Father are one 3. Because it is not the Righteousness of a meer Creature the Lord Jesus was God as well as Man and therefore his Righteousness is not the Righteousness of a meer Creature but the Righteousness of God-man therefore it is called the Righteousness of God that it may be distinguished from the Righteousness of a Creature and because it is not our own Inherent Righteousness I say therefore it is call'd the Righteousness of God because it is to be found only in God man but to us it is Imputed and not Inherent it is not our Righteousness which are meer Creatures therefore it is called the Righteousness of God Rom. 10.3 For they being Ignorant of the Righteousness of God and going about to establish their own Righteousness have not submitted themselves unto the Righteousness of God Why what doth he mean by the Righteousness of God You 'll see in the next words ver 4. For Christ is the end of the Law for Righteousness to every one that believeth therefore God's Righteousness here is that that was fulfill'd by Christ while he was upon the Earth How so Why because Christ did perfectly and compleatly keep the Law maintain its Sanction and Holiness how do you prove that may some say Why it appears by the very next verse v. 5. For Moses describeth the Righteousness which is of the Law that the Man which doth these things shall live by them Now this is equivolent to the forgoing verse Christ Jesus he is the end of the Law for Righteousness because he did do those things perfectly and compleatly did he keep the Law and so brought in a Righteousness by his Obedience for our Use and Advantage 4. It is called the Righteousness of God because it is a Righteousness approved and accepted as well as appointed by the holy God God the Father hath accepted this Righteousness he is fully satisfied with it he is well pleased with his Son Jesus Christ i.e. in his Obedience and Conformity to his Will therefore it is called the Righteousness of God because it is a Righteousness that pleaseth God and that God accepteth of for the Good of us and in the Behalf of us But further to prove the third thing viz. That the material Cause of our Justification is that Righteousness by which Christ did fully and compleatly answer the demands of Justice to every Jot that it is this Righteousness and not Inherent Righteousness How do you prove that say some That it is not Inherent Righteousness Why if we are Justified by Inherent Righteousness then it would follow 1. That the Formal Cause of our Justification is by infusing a Righteousness and not by Imputation it would follow then that a Righteousness implanted in us and not imputed to us is the Cause of our Justification 2. It would then follow that if we were Justified by Grace Inherent it would be by a Complication of Graces and not by Faith only which would antiquate that Text Rom. 4.5 But to him that worketh not but believeth on him that Justifieth the ungodly his Faith is counted for Righteousness But this would be I say not only Faith but the Grace of Love and the Grace of Humility and the Grace of Long Suffering the Grace of Meekness and Temperance together with the Grace of Faith 3. If it were by a Righteousness Inherent in us then it would follow that Faith would not be Imputed or accounted to us for Righteousness in respect of the object Jesus Christ but Faith would be accounted to us for Righteousness as a holy Act or divine Grace in us together with other Graces 4. If it were by a Righteousness Inherent then also it would follow that Works may as well be said to be our actual Righteousness to Justification as Inherent Grace How

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