Linguistic DNA - Concept Modelling Demonstrator

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
truth_n	good_a	true_a	word_n	4,752	5	4.0523	3	true

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

flesh but sanctifieng according to the power of his godhead or as Origen speakes qui sanctus est non efficitur who is a saint not made a saint or as Abbat Theonas qui sanctus est nay not only that but immaculatus not onely a saint as the godly now be but a saint without sin which the godly for the time of this life cannot bee then charge me with sin otherwise as verily as christ my Christ was foule and al foul because sin for me 2. Cor. 5. Ciril tom 1. pag. 235. so am I not foul but fair al fair righteous al righteous because the righteousnes of god in him whom thou canst not charge with any sin Indeed if I were left to my self my feet are foul but yet auoid satan wher my christ hath washed them of my selfe my wounds are filthy many mighty but yet auoid satan wher my christ hath clensed cured them truth it is my sins are many great and greeuous but yet the grace of my Christ is an almighty grace greater and stronger then they be in whom their foulnes filth is purged away their greatnes come to nothing Thus dearly beloued the church this loue may comfort her self though foul by the wood yet as one speakes an vnknowen autor fair and al fair by her all comely crucifixe that died vppon the wood though foul in her own folly yet al fair in her wisdom though foul in hir own frailties Rom. â— Zach. 14.11 Mich. 4.11.12.13 Iob. 8.34 Ciril tom 2.111 Bern. in Epi. serm 1. yet al faire in her might though foule in her owne bondage captiuities yet al fair because al free in her freedom though foul in her sins yet al fair wtout spot in christ her spotles pascal once but once slaine to make her clean froÌ„ al her sins and foulnes From al foulnes as any may easily perceiue if she do but refer her selfe to the crosse of her paschal thither where she may behold her alone ful acquittance froÌ„ al sin from al her foulnes thither where shee may leape into the very side of her christ as into a wel and wash her selfe faire and al clean in his blood Damascen orthod fid li. 4. cap. 10. the water of life that alone sprang out of his precious side that heaueÌ„ly fouÌ„tain to represent her al faire thither wher she may run betweene the armes of her sauiour spred vpon the tree to embrace to couer her froÌ„ all her foulnes from all her infirmities thither where as one speaks the ful comfort to the approofe and proofe of this text she may wash her foul head in the blood of his head her foul hands in the blood of his haÌ„ds her foul feet in the blood of his feet her foule side in the blood of his side her foul hart in the blood of his hart Ioh. 19.34 Reuel 1.5 Mat. 26.28 Eph. 25.26.27.29 her foul body in the pure precious blood that coloured his body from head to foot and her soul in his innocent soul yet pressed to the very sorrowes of hell for the filth of her sins to represent her al faire Thus the church truly millitant the godly may answere the diuel in al trial of conscience to the truth of these words that she is al fair Which is indeed the cheefe felicity and hap of the church that in al satans attempts she is so able by faith to couer her selfe with the white garmentes of Christ Reuel 1.13 by faith so to shield her selfe as in christ her plenty to deny al want Col. 2.3 1. Cor. 3.11.12 1. Cor. 10.3.4 Esa 8.14.15 Cor. 2.12.32.34 1. Cor. 2.8 1. Ioh. 2.2.2 in christ hir morning star to deny al darknesse in christ her precious pearle and treasure to deny al vilenes in christ her foundation and rock to deny al weaknes in Christ her glory to deny all shame in christ her purgation and acquittance from sin to deny all filthines and blame that otherwise in course of iustice iustly therfore might be imputed to her in his goodnesse to deny her foulnes to defie the diuel and al hee can against this commendation that she is not al fair So much the more doe I maruel at them and blame them that teach in this behalfe discomfort for truth nay I had almost said truth despeyre for comfort That the church this loue of our sauiour is not otherwise fair and al fair then by the inhereÌ„t grace by perfection of duty that this imputed beuty in tru account is no way real but imaginary and ergo do not onely deny it but cry out against it For answer to whom the proofe of the negatiue heretofore hath prooued Prou. 20.9 Isa 41.29 53.12 1. Ioh. 11. that she is not actually no neyther can possibly for the time of this life bee said to be fair al fair in respect of good life but that she is foule foul because steined with sinne with sinne as Leuchettus wel noteth vpon the master of the senteÌ„ces his 3. book Dist 27. quaest vnica according to the scripture Whereupon it followeth that where she is here commended to be fair and al fair and that not only for the time of the next life as S. Bern. would haue it and truly though somwhat restraintly but also for the time of this life as the word approueth yet that cannot be by infused that it must needs be true by grace alone and grace onely imputed Which imputation is not res opinaria but solida as Athanasius speakes in a like case no imagination therefore as they write and as of late I haue seen the point charged in priuate schroles which are abroad but a point of truth and as real as was the imputation of our foulnes of sin to our Christ who was not counted a sinner nay sin in the cause of his church by imaginatioÌ„ though by only imputation For the gospel is no fable but a trueth euen the woorde of Christ as therefore the worde of this loues wisedome 1. Cot. 1.24 1. Ioh. 2.2 Ciril tom 3. 108 6. Rom. 5.1.2 Esa 2.2 Act. 10.36 1. Cor. 1.30 Ioh. 14.6 Ioh. 17.17 for christ is her wisdom as the word of her recoÌ„ciliation for christ is here peace as the word of her righteousnesse for Christ is her iustice as the word of her life for christ is her life soo to make al these comforts good and this commendation true it is no les then verbum veritatis the word of truth for Christ is truth who spake the truth general of the word when he spake to the father thy word is the truth And what is the truth special of the gospell if this be not that truth that the church this loue is al faire freed from her foulnes not ex propria dignitate but ex imputata dignatione not of selfe desert therefore but of vndeserued of imputed mercy whereby Christ became bound to free her

and foul by his foulnes to beutifie to make her al fair For the truth is alike in respect of Christ his church betweene whom through grace thence hath been euer is and shal be such intercourse and change such coÌ„munication or rather communion by gratuital vnioÌ„ no way but by imputatioÌ„ which whether it be reall or not reall true or not true because only imputed I dare I do put it to the conscience of any that haue any conscience to consider of truth Thus ergo as really verily as Christ was accounted for vs accursed though God blessed for euer a sinner a very diuel as the diuel himselfe could testifie of him as he was reputed among the wicked and died as a malefactor aboue the wicked where yet he did neuer hurt neuer brake the law of loue but being loue it selfe performed both tables of loue so is it true in the gospell of grace to the comfort of all that are within the compasse of the couenant of euerlasting mercy and fauour that they are no more wretched then the seed of the blessing their blessing ecclesia sayth Ireneus est semen Abrahami the church is the seed of AbrahaÌ„ blessed ergo in Christ that seede of Abraham that seede of the blessing no more ergo wretched by the foulnes of life theÌ„ Christ theÌ„ the seed of Abraham the seed of the blessing their blessing no more vnholy theÌ„ the holy one of god Mar. 5.7 1. Cor. 1.30 no more are the godly to be charged with sin then iustice the iustice of God then Christ their iustice whom many did but none iustly could charge with sin any way but only in respect of grace in respect of the merciful appointment of his heauenly father who preordeined in and of his goodnes to saue man Damas orth fid l. 3. ca. 1. 1. Ioh. 4.19 Deut. 7.7 10.15 Iraen ad here li. 5. pag 323 Bas inso 48. Damascen orthod fid li. 1. cap. 2. li. 3. cap. 1. 1. Cor. 13.4 Heb 9.14 Gen. 3 6. Orig. supr leuit homil Rom. 5 12.3 ca. 3. a notable place Gal. 4.3 Tertul. aduâ— Iudae p. 131. Ansel supr 1. Cor. 15. and to that end to satisfie iustice Which where it could not be done but by obedience as infinite in perfection as sin was in offence and therefore not by any creature but by very God nor by god only because God was and man had offended and ergo as by very God of very God so by very man of very man and yet not by any man but by a man without sinne and offence that he himselfe might not need but by his patience and passions in his manhood worke the saluation of man by the power of his godhead I easily find man either in miserable case and yet vnder the lawe quoad culpam reatum or els quitte Ã culpa because Ã culpae reatu in the imputed obedience of Christ who alone was God and therefore able and made man ergo apt to be mans mediator by taking mans sin vpon him man 's at the first by voluntary choise al mens in the first man by hereditary right no way Christs the 2. Adams the 2. for the 1. sake man pure from sin to make this his loue al fair Bern. in dom in ramis palm ser 3. though all foul by reason of sin whether by action or inclinatioÌ„ but by mercy not putatiue as our aduersaries blasphemosly doe insinuate in the point of the gospell but scriptural real therfore and true though imputatiue nether is the church truly millitant only al fair in Christ her messias and mediatour Ioh. 8.30 because he was without sin quia nunquam peccauit which Hugo de s victore doth note to haue bin the iudgement of some in his time but also propter impeccantiam as the commentator vpon Damascen speaks or rather Ansel supr cap. 8. epist ad Rom. quia fint impeccabilis as most of the schoolmen vse to speake not only erg bicause he was not but also because he could not be foul he could not sin For in Christ there was no sin Ber. serm de pass dom nether could there be sin quoad actum quoad habituÌ„ or somiteÌ„ as the phrase of the schols is neither was nether could he in truth be charged with sin in effect or affect in act or possibility beeing like man but yet the first man in this point before he did fal pure ergo froÌ„ sin or like man after his fal T. Acq. vpon the 5. of the 2. to the Cor. lect 5. Tert. de carne christ lib. pag. 27. Tert. in the same place and page not only erg in statu but in ruina as Hugo de vict well speakes but yet like him in al things secuÌ„duÌ„carneÌ„ peccati in respect er of the flesh of sin as Tertullian wel speaks truly or rather sinful flesh as the Apostles expouÌ„ds the point more warily but no way secuÌ„duÌ„ peccatuÌ„ carnis according to the sin of the fleshe whether it were of omission or commission committed outwardly conceiued inwardly or contracted lineally froÌ„ Adam Bas serm de humana chr generatione So much the better ground hath this faire loue of Christ of this her general commeÌ„dation because she is faire al faire only wholy in him Damas orth fid li. 3. ca. 27 Ioh. 1.29 Reu. 5.8 Ciril tom 2. pag. 48. Rom. 5. Tertul. de praesc haeres pag. 87. who neither did neither coulde sin being appointed to saue her froÌ„ sin who ergo neither was nor could be any way foule beeing that Lamb of God slain from the beginning effectually at length vppon the crosse visibly to take away the sin of the world of the world that is of the elect of the elect whose sinnes were his his which yet were not his by desert but by loue by loue not by inherence but by imputation only Rom. 4.2 Heb. 9.12 Iob. 3. Ioh. 8.24 Damascen orthod fid li. 3. cap. 27. 1 Pet. 2. Ioh. 1. This is the gospel to this purpose the Apostle is so plaine and expresse that oft I fal to a wonder at them that wil needs imagine this to be but an imagination and so easily can as they thinke and so commonly doe without cause or probability in their books and late flying schrowles reuile and declaime against this heauenly and most euident doctrine as not only some way improbable but absurd in al diuinity yea and in Campians argument in natural reson But by your good leaue patience though somewhat darkely yet in a worde and as I may plainly to stand vpon the folly of their reasons which they take to bee reason they goe about by philosophy to confute diuinity or rather by sophistry cauillation and slaundering to keep vnder the trueth which yet will haue the conquest and the victory It is absurde say they in al diuinity in philosophy and nature

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