Linguistic DNA - Concept Modelling Demonstrator

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
death_n	appear_v	life_n	sin_n	4,010	5	4.7063	4	false

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A03906	A sermon preached at S. Maries in Oxford vpon the feast of Epiphany concerning the true comfort of God his Church truly millitant and apologie of the same. Ianuary 6. 1589. By Edwarde Hutchins Maister of Arts, and fellow of Brazen-nose College in Oxford.	Hutchins, Edward, 1558?-1629.	1589 (1589)	STC 14015; ESTC S104318	17,227	32

made sound to this purpose shee is compared to a chicken but yet not vnfethered or naked but couered with the winges of the Henne Luc. 13.34 in conclusion to this point she is compared to a Lamb but yet not so fleeced but couered and clothed with the white wool of fauour and mercy ' fair and al fair free from al spot in Christ her spotles lamb spotles though man Ioh. 1.29 Mat. 1.20 27.4 Bern. in psal qui habitat ser 9. Ioh 1.9 Esa 49.6 Mat. 9.12 Mat. 9.12 Ier. 30.23 Luc. 2.30 Ioh. 11.25 Os 13.14 Luc. 2.30 Mat. 1.21 Tertul. de carne christ lib. pag. 26. 1. Cor. 1.30 that she might be al faire without spot Secondly this general commendation appears to be true ex parte sponsi and therefore to this purpose Christ in Scripture is called her lux her light therefore he is and ergo darknesse may assoone be found in the light her medicus or rather medicina sanitas and ergo sicknes may aswel be in health her vita her life therfore and therefore death may assoone be found in life her salus her safety as appeareth by the name of Iesus and ergo destruction may as easily be found in saluation her redemption and ergo bondage may aswel be in liberty her iustitia and ergo sin may assoone be found in iustice which yet cannot be as she be charged with any sin with any filth or foulenes in Christ Iesus in Christ Iesus For as Tertullian speaks in another case so say I in this that this loue of Christ is not only ecclesia Christi but Christus not only ergo to bee considered as the church of Christ but as Christ as Christ who aswel may be said to stray though the way to be deceiued though wisdom Ioh. 14 6. Luc 11.49 Mat. 23.34 1. Cor. 24. Baruc. 3.37 Ioh. 14.6 to er or to ly though truth to be infirme though omnipotent though the very arme of the power of God to be foule though pure though purity it selfe as his true church to be foul considered in him in him in whom her old man is destroied sinne drowned satan answered and her infirmities so remoued Rom. 8.33.34 that he cannot charge her with any sinne with any staine or foulnes A mistery a paradoxe I confesse to fleshe and bloode that one and the selfe same should be foul and so faire subiect to sinne and yet so fair as al faire al fair because free from al foulenes free from al sinne But yet so it is and where reason doth not or cannot yet faith perswades it faith which apprehendeth in Christ not only the grace of pardon to pardon but also of perfect imputation of his iustice to iustifie al them that are by the couenant of grace incorporate into him In his booke called dux peccatorum and not only by nature as GranateÌ„sis wel speaks one with him as man but by grace also at one with God by him who in him for his sake forgiues and forgets the sinnes of them that are his yea as though they had neuer sinned In which respect albeit the diuel would yet can hee not accuse them or if hee doe presume as hee is a presumptuous spirit yet the godly may soone cut him of and quit themselues in Christ Isa 11.8.9 Mat. 16.18 in whome they are quit from sinne from all vncleannesse Nay in this point the spirit of adoption doth assure the sonnes of God that their sinnes are condemned in Christ his sonne who was condemned for their sin Rom. 8. v. 3. and 32. and that by his sufferings their sinnes as an old writer speakes though darkly yet scholastically and fitly haue suum esse without malÃ¨ esse they haue therefore their maner of being without euil beeing because they are taken away as S. Augustine wel speaks vt non obsint licet sint that therfore they be not hurting though they haue their kind of being or as another speakes quoad morsum i. mortem licet non quoad morbum and al because sinne cannot bee mortal to them Rom. 6.23 though sin in and of selfe nature mortall bee within them Nay aboue al this to set foorth this matter more fully in spirituall warfare when the godly are grieued with touch of conscience for the foulnesse of their imperfections and infirmities the scripture it selfe doth thus yeald them the truth their comfort to the truth of this text as for example the foulnesse of the sinne of intemperance may trouble the soul of a Noah but yet the fairenes of Christ his fasting and abstinence the foulnes of the sin of impatience may greeue the conscience of a Iob but yet the fairnes of Christ his patience passions the foulnes of the sin of murther and oppression may disquiet the soule of a Dauid but yet the fairenes of Christ his loue and charity the foulnes of the sinne of ambition may mooue the Apost to dreame of a primacy but yet the fairnes of Christ his meeknes and humility Esa 42.1 Mat. 18.11 c. 4.11.29 Mat. 26.70.72.74 the foulnes of the sin of selfe-loue and respect made Peter in his frailty to forswear himselfe to say to swear to swear with a curse that he knew not Christ but yet the fairnes of christ his gratious loue and pity Rom. 7.23 1. Pet. 2.2 the foulnes of the law of the meÌ„bers may torment a Paul any godly man but yet the fairenes the satisfaction of Christ may be and is through faith a sufficient stay against al temptation grounded vpon the foulnes of his imperfection whatsoeuer To be short wher the godly are any way short of themselues where satan obiecteth to the church to this loue her want of obedience her foulenesse for supply of fairnes she may say as once S. Bernard saide quod ex me mihi deest vsurpo ex visecribus domini shee might aswell answere to the course of this text Auoid satan for I am not so foul but that I am fair and al fair in the bowels and bloude of my Christ 1 Cor. 15.59 in whose mercy my merit mine frely because it is his mercy that his merit is mine I am purged from al sin ergo al fair if therefore thou canst laye any thing to the charge of my Christ eyther folly where he is my wisedom or infirmity where he is my streÌ„gth Damascen orthod fid li. 3. cap. 1. or guile wher he is my Doue or pride where he is my humble laÌ„b or malice where he is my loue or any work of darknes wher he is my light or any foulnes any sin where he is my sanctus sanctorum my holy of holyes not only sanctificatus secundum carnem but sanctificans quoad diuinitateÌ„ Orig. 1. part homil xi super nun d. Tert. de car christ pa. 33. Jbidem De noctur illusionibus collat 22. cap. 9.11.12 as one wel speaks not only sanctified according to the

faire and al faire and hath no spot or staine that may bee imputed to her In conclusion if any man looke in Harding Roffensis Cocleus Gratian the censure of Colen yea the Rhemish testament or the like authors or bookes he shal find these propositions among them and in them that aliena fidei as some speake or fides ecclesiae as others speak doth saue an infant and that satisfactio vnius valet pro alio that the satisfaction of one auailteh another But if imputation bee not reall but imaginary how can this stand Where are the very sinews the soul of popish religion Here they cannot answere themselues and for themselues and therefore I answere for them and against them that this their imputation is but an imagination De incarnatione verbi and what they doe vtter falsly of Saintes that doe I truely pronounce of Christ the saint of al saints as Athanasius well calles him that the church millitant is fair and alfair not by the imputed satisfaction of any but onely of him in whom she is wholy faire where of her selfe she can no way be faire as Pelagius dreamed no nor in her selfe by grace infused bee all fair for the time of this life Wel and wel did hee know this who was as faire as any man a man after the very hart of God yet so foul that he knew not how foul he was dilicta quis intelligit Ab occaltis delictis munda me domine Psal 19.12 O Lorde who knoweth his sins His foulnes Lorde ergo cleanse me from mine vnknowen foulnes Wel did he know this who was as faire as euer man was and yet so foul 1 Cor. 5. T. Acq. vpon the same lect 1. Look also Cip. in tract de singularitaie cler pag. 599. S. Paul ad Ro. Gal. c 2. Cor. 8. Mat. 27.28 that rather al foul then any waye faire and ergo stoode in feare not onely of some but of all his workes Well and very wel did he know this who was so faire that hee could say nihil nihil conscius sum and yet coulde ande in hoc tamen iustificatus non sum Oh howe wel did hee knowe this that taught so fully that man is iustified and saued not by works but frely through faith in Iesu Christ whose pouerty auaileth only by imputation to enrich his contempt to glorifie his paines to ease his handes to loose 1. Pet. 2.24 Mat. 26.28 Eph. 1.9.10.11 Epes 2.5 6. his stripes to heal his death to quicken his bloodshedding to clense them al and al faire that in gods mercifull purpose haue portion in him and are apointed to be saued by him Why but that were no iustice say they to account one iust because another is iust the church this loue all faire because her Christ is al fair I answere to them that thus argue that although it stand not with the reason of the naturall man Colos 1.20 Rom. 5.25 1 Ioh. 2.1.2 and 4.10 Ber. in ser de pass dom T. Acq. vpon the 3. of the 2. to the Cor. Phil. 2.8 Rom. 5.6.8 Ioh. 3.16 Ephes 2.4 1. Ioh. 4.10 Dam. orth fid l. 3. cap. 1. 1. Ioh. 3.5 Rom. 4.25 1. Pet. 2.4 Gal. 1.4 1. Tim. 1.15 yet standes it with faith which faith which findeth iustice satisfied in Christ for this loue and this loue quit by the meriting mercy and merciful merit of Iesu Christ which God accepteth for a ful thorow recompence of and for mans sinne and offence And albeit God were iniust if he should repute man for iust iust yea without desert yet where he considers not man in himselfe but in his dear sonne Christ who of his fauour and grace perfourmed for man til it came to the very death what the lawe demaunded of man Gods mercy and iustice are both apparent manifest For no cause there was but loue that moued him to accept man to fauor who by sinne had so displeased him and yet of iustice or rather iust loue and mercy he accounteth them for iust that belong to Christ his son who being dilectus Ã patre immeritÃ² nos dilexit as Ciprian well speaks de baptismo Christi and vpon the tre took their person and state vpon him and spared euen to spare himselfe spared not euen to spende his harts sweet blood to represent this true church his loue Heb. 10.9 Ber. in ser do pass dom Act. 2.23 Rom. 10.4 faire and al fair in the eies of his heaueÌ„ly father who of his mercy had appointed him to work such a wonder of mercy So is it said that christ is the fulfilling of the law to theÌ„ that beleeue the fulfilling of the lawe the law ergo cannot charge them with sinne with any foulnes Gal. 3.10 in him ergo we are fair al fair so is it said that we are the rightousnes of god in him the righteousnes of God cannot be charged with sin 2. Cor. 5.21 with any foulnes in him ergo we are fair and al fair so is it said that Christ is the Lambe of God that taketh away the sin of the world the foulnes of the church this his loue in him ergo she is faire all faire so is it said Ioh. 1.29 1. Ioh. 1.7 that the bloode of Iesu Christ the son of God clenseth vs froÌ„ al sin not ergo froÌ„ some but from al foulnes of sin in him ergo wee are fair and al fair Al these propositions and infinite like they are the sum of the gospel the sentences of grace which concerne this faire loue of christ the godly not in themselues but in their Christ not in their own frailties but in his mercies Rom. 7.23 not in any imperfect perfection but in his perfect propitiatioÌ„ in his satispassioÌ„ which hath answered iustice and swallowed iudgement so for theÌ„ that their sins shal neuer come in accouÌ„ts but are shal be as cyphars this lones spots filthines are shal be so drowned Esa 1.18 that they shall neuer be imputed but she be euer reputed fair al fair according to this coÌ„meÌ„datioÌ„ here deliuered of her why but if christ shed not his precius blood to wash hir al clear how stands your exposition that she is fair and al fair in the bloode of her Christ Whereunto I answere as before I haue aunswered that Christ spent his precious blood not to clense her from sinne but from all her sinnes 1. Thes 5.9 Act. 4.12 Insomuch that where she is chargeable with none she oweth all the thanks to God in Iesu Christ alone who by himselfe did as hee was to that purpose appointed offer not only 7. times his bloode to remoue from this his loue her 7. mortal sins and no more as diuers of our aduersaries speak too short in the gospel that he therefore left her by due satisfaction either of her owne perfourmance or of others for her to clense her selfe from the rest but

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