Linguistic DNA - Concept Modelling Demonstrator

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
sin_n	believe_v	justification_n	remission_n	3,453	5	9.8973	5	false

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

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 it doth not follow that there is the same cause of both as for example if you open the leaves of a window the sunnebeams shine into the roome yet there is not one and the selfe same cause of opening the window and the immission of the beams Thus I hâ—ve handled the poynt {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} by way of confutation now {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} by way of confirmation I set to the proof thereof First if justification be a distinct thing from redemption and satisfaction then the imputation of Christs meer passive obedience will not suffice for our justification but they are distinct things Dan. 9 24. He shall make an end of sin he shall make reconciliation for iniquitie and bring in everlasting righteousnesse 1 Cor. 1 30. He is made to us righteousnesse and sanctification and redemption Secondly that which is imputed to us is called righteousnesse and {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} Rom. 5. but meer passive obedience makes not a man righteous but only patient ergo c. Thirdly the fulfilling of the ceremoniall law is a different thing from Christs passive obedience but that is imputed to us by the reason which our adversaries bring because Christ did not that for himself in regard he had no sin whereof all those legall acts were a kind of confession and therefore it must be allowed to us Fourthly If part of Christs active obedience be imputed to us why not the whole But the adversaries confesse that Christs voluntarie submitting himself to death and offering up himself for a sacrifice to God which are parts of his active obedience are imputed to us for otherwise his bare sufferings had not been meritorious Ergo his whole active obedience is imputed to us Fifthly unlesse Christs actuall fulfilling of the law be imputed to us we are debarred of eternall life which is promised to none but such who in themselves or by Christ have fulfilled the law according to those texts fac hoc vives si vis ad vitam ingredi serva mandata doe this and thou shalt live and if thou wilt enter into life keep the Commandements If Christ were not bound to fulfill the law for himself upon our adversaries own ground his fulfilling the law must be imputed to us but he was not bound to fulfill the law for himself First because he was not persona humana lex datur personae non naturae Christ was not a humane person and the law is given to the person not to the nature Secondly because as Son of man he is Lord of the Sabbath and so of the law Thirdly because he is the King of the Church to prescribe lawes to his subjects not to himself and all power is given to him both in heaven and earth Lastly because no man will say that Christ in heaven hath any obligation upon him yet there he hath his humane nature that nature therefore as in him it was hypostatically united to the deitie was free from all tye in regard of himselfe what he engaged himself was for us and to be allowed on our accompt M. Prolocutor AS S. Gregorie said plus debeo Thomae quam Petro I aâ— more indebted to Thomas then Peter because his doubting of Christs resurrection occasioned a more sensible demonstration thereof then otherwise we should have had so truly I may say we are much beholding to him who first moved the scruple concerning the imputation of Christs sole satisfaction for it hath occasioned the resolution not onely of that doubt but of many other concerning the communicatio idiomatum the effects of the hypostaticall union the nature of the law and the faithfuls title to heaven It is true there hath been some clashing among the worthie Members of this Assemblie but it hath been like the collision of steel and flint whereby have been struck out many sparks of divine and saving truth Nothing seemeth to me now to hinder the putting the question to the vote and determining it ex voto according to our desire but the vindication of it from aspersions cast upon it by foure sorts of misâ—reants the Antinomians the Papists the Arminians and Socinians First the Antinomians object if Christs active righteousnesse be imputed unto us then are not we bound to keep the law because Christ hath kept it for us This objection may be assoyled with a double answer first that this active obedience of Christ is imputed to none but true penitents For though repentance be no cause of our justification yet it is conditio requisita in subjecto a condition required in the subject and to beleeve the remission of our sins by imputation of Christs satisfaction and righteousnesse without a sincere and serious purpose to forsake all our transgressions and walk in newnesse of life is an act not of Faith but of presumption Secondly I grant that Christs righteousnesse being imputed to us we are not bound to fulfill the law hoc nomine to justify us before God or procure us a title to the Kingdom of Heaven but for other ends namely to glorifie God obey his will to testifie our thankfulnesse to our Redeemer to shew our faith by our works to make our election sure to our selves to adorn our profession with a holy conversation to avoyd scandall and avert Gods judgements Secondly the Papists object if Christs active obedience be imputed to us then either the whole or a part of it not a part for that will make us righteous but in part not the whole for then no other should have share in it but our selves and everie particular beleever should be as righteous as Christ himself and everie oâ—e as another But this objection may be assoyled by a three-fold answer First there is a double totum or whole totum extra quod nihil est totum cui nihil deest a whole out of which there is nothing as the whole water is in the basin and a whole to which nothing is wanting as the whole soul is in every part of the body for the soul is tota in toto and tota in qualibet parte Christs whole obedience in the first sense is imputed to us not in the second 2. All believers according to the speech of Luther are aeque justi ratione justitiae imputatae equally just in respect of imputed justice though not inhaerentis of inherent in respect of passive not active righteousnesse

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

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