Linguistic DNA - Concept Modelling Demonstrator

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
body_n	church_n	head_n	mystical_a	8,581	5	10.6663	5	false

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A09819	The substance of Christian religion soundly set forth in two bookes, by definitions and partitions, framed according to the rules of a naturall method, by Amandus Polanus professor of diuinitie. The first booke concerneth faith. The second concerneth good workes. The principall pointes whereof are contained in a short table hereunto annexed. Translated out of Latin into English by E.W.; Partitionum theologicarum, logica methodo institutarum. English	Polanus von Polansdorf, Amandus, 1561-1610.; Wilcocks, Elijahu, b. 1576 or 7.	1595 (1595)	STC 20083.7; ESTC S121514	121,376	286

the elect is this Come yee blessed of my father and possesse ye the kingdome prepared for you before the fouÌ„dations of the world were laid Matth. 25.34 Of the finall sentence pronounced to the elect there are two parts the one concerning the bringing of the elect of the possession of the eternall inheritance and blessednesse the other concerning their glorification Of the glorification of the elect The glorification of the elect is a worke of God whereby he shall with eternall glory adorne all the elect after the generall resurrection of the dead This glorification pertaineth both to the body and to the soule Of the glorification of the body The glorification pertaining to the bodie is in that it shall be made spirituall that is to say because it shall leade a spirituall life free and deliuered from all the spot of the flesh such a one as the spirits themselues do leade furthermore incorruptible immortall lastly conformable to the glorious body of Christ For the bodyes of the godly shall not only be immortall and incorruptible but also strong impassible glorious spirituall 1. Corinth 15. Augustine to Crescentius As the naturall body is not a soule but a body so wee ought not to call the spirituall body a spirit but a body It is of Paul called the spirituall body then not a spirite for the spirite hath not a bodie that is to say flesh bones Therfore the spirite and the spirituall body are not one And Paul doth not say that the substaÌ„ce of the body shal be changed in the resurrection but the qualities of the body and substance for so he writeth to the Corinthians that this body which is subiect to corruption may put on an incorruptible nature the mortall may put on immortality But sayest thou it shall not haue a matter subiect to perishing Who denieth it Yet it shall not want a matter Hath not euen the heaueÌ„ an impassible matter void of corruption You except but we shall be like the Angels then we shall not be Angels for our flesh must rise againe and we in the same as Iob sayth shall see God our Sauiour If our bodies shall be changed into spirites then man shall not rise againe because man consisteth of bodie and soule and the bodie cannot passe into the spirite for they do not agree in matter By Paul a spirituall body is opposed to a naturall body but vnderstande by a naturall body a changeable and weake bodie for our bodie ceaseth not to be a naturall body although it be made immortall and impassible for euen the heauen is a naturall body which yet coÌ„sisteth of a nature not passible nor vanishing The glorification pertayning to the soule shal be an enlightening of the soule with the full knowledge of the mysteries of God and with an vnchangeable vprightnes of the will Thus farre concerning the finall sentence to be pronounced to the elect now concerning the finall sentence to be denounced against the reprobate The sentence to be denounced against the rebrobate is this Goe ye cursed into the euerlasting fire which is prepared for the deuill and his Angels Hitherto concerning the generall raysing vp of the dead and the last iudgement now concerning the manifestation of the glory of God to all eternitie The manifestation of the glory of God to all eternitie shal theÌ„ be after that Christ shal deliuer the kingdome to God his father and Christ himselfe shall also in respect of his humanitie subiect himselfe to God his father that God the father may be all in all thinges 1. Cor. 15.24.28 Eph. 2.7 Hitherto we haue layd open faith concerning God now concerning the Church The Church is a companie of men professing a certaine religion Religion is a forme of worshipping God Religion The Church is two fold true or false Of the true Church The true Church is a company of men professing the true religion The true religion is that whereby the true God is rightly worshipped And that is onely one And in that alone men shall be saued But the true Church is vniuersall or particular this latter is visible the other inuisible Of the vniuersall Church The vniuersal Church is an inuisible company of the elect only to eternal saluation Matth. 8.11 Ioh. 10.16 Gal. 4.26 And that is also called the kingdome of Christ or of God in the Lords prayer And it is said to be inuisible because the elect cannot be knowne by maÌ„s iudgement but they are known onely to God 2. Tim. 2.19 The Lord knoweth them that are his Notwithstanding euery man for his owne part may by certain and infallible signes be well assured that he is elected concerning himselfe indeede he may certainely know it but concerning others he is to hope onely in the Prophets it is called the kingdome of the Messias Also a Lot Ephes 1.11 The lot or inheritance of the Lord to which not onely the Priestes but also the vnlearned pertaine And that is called vniuersall 1 Because it is the generall company of the elect who altogether make one mistical body 2 Because all that beleeue in God and are to be saued must be in this company for without the church there is no saluation 3 Because it compreheÌ„deth the whole body of the doctrine of the Prophetes and Apostles 4 Because it is dispersed through the whole face of the earth Esa 2.2.3 And it is onely one Ephes 2.14.15.16.17 The head of the vniuersal Church is Christ Iesus alone 1. Cor. 12.27 Ephes 1.22 4.15 5.23 Col. 1.18 2.10 And he hath no neede of a Vicar nor of a ministeriall head But the body of the vniuersall Church is misticall Rom. 12.5 1. Cor. 10.17 12.27 Eph. 1.22.23 4.4.12.16 5.23 Col. 1.15.24 The members thereof are onely the elect 1. Ioh. 2.19 Ioh. 10.14.27.28 And these members are both of the Iewes and also of the Gentiles And both these members are eyther in heauen or on earth Eph. 1.10 They are in heauen who are already departed in the faith of Christ They are on earth who beleeue in Christ and yet liue Thus farre concerning the vniuersall Church now concerning the particular Of the particular Church The particular Church is a visible coÌ„pany of men in any place whatsoeuer who heare the sincere word of God and rightly vse the Sacraments among whom are many euill hypocrites and vnbeleeuers mingled and so shall be to the last day Mat. 13.24.47 Now that it is the true Church of Christ the esseÌ„tiall notes of the true church do shew The essentiall notes of the true Church are properties by which it may be vnfallibly knowen which particular company being any where gathered together is the true Church of God And these notes are two the sincere preaching of Gods word and the right vse of the Sacraments The sincere preaching of Gods word is that when according to the forme of wholesome words all things necessary to eternall saluation are

of the sacramentall vnion is the ioyning together of the outward action with the inward action For in the right vse of the Sacrament the offering and receiuing of the signe and thing signified is ioyned together the offering receiuing of the sign indeede is bodily by the hand of the minister but the offering and receiuing of the thing signified is spirituall through true faith by the haÌ„d of Christ himselfe For a Sacrament is not onely an earthly and bodily action but a heauenly and spirituall action also in which not only the earthly matter which is on earth but also those things which are in heauen which are in God and which are in the hearts of the faithfull are present with vs. And the holy spirit ioyning vs together with Christ doth couple vs euen we being most farre asunder as in regard of distance of place much more nearly and straightly then either the soul is ioyned with the body or the vine with the braunches Hitherto concerning the parts of the couenant of the Sacrament of Grace the ends follow Of the ends of the Sacrament of the couenant of Grace There are seuen ends of the Sacrament of the couenant of Grace 1 That it might be a remembraunce of Gods benefits both already offered and hereafter to be offered that is to say that it might put the faithfull in minde of Christs benefites eyther already bestowed or hereafter to be bestowed on them So the Passeouer was a remembrance not only of the deliueraunce out of Egypt already past but also of the deliueraunce to come by Christ So the holy Supper is a remembrance not onely of our redemption made vpon the erosse but also of that which is to be performed when he shall come to iudge the quick the dead and shall fully deliuer his elect from sin and all their enemies Luk. 21.28 2 That our faith might thereby be increased exercised and strengthened 3 That by it we might be stirred vp to thanksgiuing for the benefit of our redeÌ„ptioÌ„ 4 That it might be a bond of mutuall loue and concord in the Church that is to say that by the partaking thereof we might more and more be bound amongst our selues in mutuall loue for we that are many are one bread and one body 5 That it might be the bond of publicke meetings of the preseruing of the ecclesiasticall ministery Exod. 12.16 1. Cor. 11.20 6 That it might be a note of our profession whereby as by a cognisance the Church is discerned froÌ„ infidels Exo. 12.45 So by circuÌ„cisioÌ„ the Iews were discerned froÌ„ the GeÌ„tiles As all vncleane men were to be kept from eating the things offered to God this threatning being added that whatsoeuer vncleane man did eat of them his soul should be cut off froÌ„ his people Leu. 7.20 euen so no vncleane or vnbeleeuing man ought to vse the Sacrament of the couenant of Grace 7 That it might be a witnesse of our confession and society with the church The sixt end pertaineth to the whole Church but the last end pertaineth to euery beleeuer He that shall not be circumcised his soule shall be cut off froÌ„ the people of God Whosoeuer vseth not the Sacraments wheÌ„ he may he sheweth that he is not a member of the Church and the companion of our confession For the Sacrament is a witnesse which testifieth that he who vseth the Sacraments doth pertaine to the company of the church that he is a member of the Church and that he hath fellowship with it Whosoeuer in any congregation vseth the Sacrament he by this vse doth testifie that he embraceth the confession of that company and that he hath fellowship with it Thus farre concerning the ends of the couenant of grace Of the Sacraments ef the couenant of grace in the old Testament The Sacrament of the couenant of Grace is two fold of the old Testament or of the new The Sacrament of the old Testament is that which before the coÌ„ming of Christ was instituted for the Church of the old Testament Gen. 17. Exod. 12. 16.15 17.6 1. Cor. 10.1.2.3.4 The Sacraments of the old TestameÌ„t were either ordinary or extraordinary Ordinary Sacraments were those which did ordinarily and alwayes pertaine to the Church of the old Testament Genes 17. Exod. 12. And they were two Circumcision and the Passeouer Of circumcisioÌ„ Circumcision was a Sacrament of the old Testament by which all the males amongst the people of Israell circumcised in the foreskin of their flesh were ingraffed into the couenant that God made with Abraham Gen. 17.10.11 Ios 5.2 Rom. 4.11 The parts thereof are two the foreskin and the outward action in the Circumcision Genes 17.11 The foreskin was a signe that our nature is corrupted that men are borne guilty in this carnall generation and therefore stand in neede of the regeneration and renewing which was to come by â—he blessed seede who should bruise the head of the serpent and in whom all nations should be blessed The outward action in Circumcision was two fold the one of the minister administring Circumcision the other of a faithfull man receiuing Circumcision Gen. 17.9.10 Rom. 2.19 4.11 The action of the minister administring Circumcision was two fold the laying open of the institution of Circumcision and the Circumcision of the foreskin The Circumcision of the foreskin was a signe of the Circumcision of the heart that is to say of iustification by faith Rom. 4.11 of forgiuenesse of sinnes and of regeneration Deut. 30.6 The action of a faithfull man receiuing Circumcision was two fold the receiuing of circumcision and thankesgiuing The receiuing of Circumcision was that wherby a faithfull man through the circumcision that was done by the haÌ„ds of the minister did put off the foreskin of the flesh to signifie that he put off from him the sinnes of the flesh Col. 2.11 Rom. 4.11 Thankesgiuing was done by the parents and kinsfolkes in stead of the infants being circumcised Thus farre concerning circumcision now concerning the Passeouer Of the Passeouer The Passeouer was a Sacrament of the old Testament whereby the faithfull hauing eaten the Paschall Lambe were put in minde of their deliuerance out of Egypt whether it were bodily already past or spir uall and was to come Exod. 12.1.2.3.5 11. The parts of the Passeouer were two the Paschall Lambe and the action pertaining to the vse thereof The Paschall Lambe The Paschall Lambe by a spirituall signification did note Christ the lambe of God taking away the sinnes of the world 1. Cor. 5.7.8 10.3 The action in the Passeouer was eyther of the minister or of the receiuer The actioÌ„ of the Minister is two fold both the laying open of the institution of the Sacrament of the Passeouer and also the offering of it to men Exod. 12.3.4.5.21 The laying open of the institution of he Sacrament of the Passeouer is commanded Exod. 12.26.27 The offering of the Paschall Lambe to others

the table of the Lord. 1. Cor. 10.21 Therefore thou doest come to the banket of Christ thou art his guest as oft as thou doest eat and drinke of this supper The Lords supper commeth in the roome of the Paschall Lambe therefore it doth also keepe the analogie or proportion thereof For both the one and the other is a Sacrament of nourishment and spirituall bringing vp And as the eating of the Paschall Lambe was often vsed so also the vsing of the Lords Supper is oftentimes performed For as the Passeouer was the nourishing of Iudaisme so the Lords Supper is the nourishing of Christianity which nourishing often times standeth in neede of meat and drinke that is to say restoring and renewing euen as our life doth daily want refreshing which is performed by meat and drinke The parts of the Lords Supper as of other sacraments are two the earthly matter and outward action in the Supper The earthly matter in the Supper is two fold the bread and the wine Because we liue not only by meat but by drinke also The bread in the holy Supper is a signe or image of Christs body giuen to death for vs. Ioh. 6.35.48.50.51.55.56 The wine in the holy Supper is a signe or image of Christs bloud shed on the crosse for vs. Therefore the bread also is called the body it selfe and the wine or cup in which the wine is is called the bloud it selfe Not that the body of Christ descendeth from the seate of his glory out of heauen and doth hide it selfe inuisibly in the bread and his bloud in the wine which opinion is most absurd but therefore the bread is called the body of Christ because it is a signe remembrance token figure similitude and image of his body giuen for vs. And the wine or cup is called the new Testament or couenant in the bloud of Christ because it is a signe of the new Testament or couenaunt that is to say of reconciliation wrought with God by the bloud of Christ shed vppon the Crosse for the forgiuenesse of sinnes The bread by a metaphor is called the body of Christ deliuered for vs because the bread being broken is a signe calling into our remembraunce or imprinting in vs and as it were setting before our eyes the breaking that is to say the crucifying of the body of Christ The wine by the same metaphor is the bloud of Christ because it is a signe calling into our remembrance and imprinting in vs the shedding of Christs bloud done on the crosse for the forgiuenesse of our sinnes Yea the bread is not a signe of his glorious body as it is now already glorified but of his body deliuered vnto death of his body broken on the crosse and slayne for our sakes as the Lord expresly sayth This is my body which is giuen for you And the wine is not a signe of his bloud contayned in the veines but of his bloud shed on the Crosse or as it was shed as the same Lord expresly testifieth And therefore the body of Christ is not now in the bread because it is already glorious and shall not before the last day descend from heauen vnto this miserable earth neyther is his bloud already in the wine because he once shed his bloud and died now he sheddeth it no more death shall no more raigne ouer him By the bread being broken is represented vnto vs as by a similitude a certaine image his body that suffered for vs. For the whole action of the Lords Supper is to be referred to this end that we might preach the death of the Lord vntill he come The metaphor seemeth to be more conuenient in the laying open of these wordes because not the bread simply but the bread broken by a certaine similitude doth represent the body broken as Paul sayeth that is to say deliuered vnto death For the breaking of the bread putteth vs in mind of the breaking of the body of Christ as it were by a certaine picture set before our eyes Christ did not simply call the bread his body but the bread which is broken But to what end As I see with mine eyes that the bread is broken for me so I am certainely confirmed in my faith that the body of Christ was giuen vnto death for me Secondly as certainely as the minister of the word doth giue me the bread broken so certainely doth Christ giue me his body deliuered to death for my sake That this is the naturall meaning of the words of Christ by this it appeareth For Christ commaundeth to doe all these things in remembraunce of him and Paul expoundeth that saying yee shall preach the death of the Lord vntill he come Christ truely hath not said the bread is the signe of my body but because he ordayned the Sacrament he speaketh of it as the Scripture is alwayes wont to speake concerning Sacraments vnder a metaphor calling the signe by the name of the thing signified And therefore the faithfull comming to the holy Supper when they behold with the eyes of the body the Sacramentall bread they are admonished that withall by the eyes of faith they behold and embrace the body of Christ broken or crucified vppon the crosse for vs. For therefore the bread hath the name of the body not that the faithfull should stand vppon the bread onely or seeke the body of Christ in the earthly Element but that they should by faith lift vp themselues into Heauen whither he did ascend and where he is and by the eyes of faith should behold and eate the vnspotted Lambe that was slaine for them on the heaueÌ„ly Altar the Church nameth it saying Lift vp your hearts By the same metaphor the bread which we breake is by Paul called the communion of the body of Christ the cuppe of blessing which we blesse is called the communion of the bloud of Christ 1. Cor. 10.16 Because by this bread and cup as by a seale the faithfull are assured that they haue communion that is to say fellowship with Christ Both the matters that is to say the earthly and heauenly are indeede present in the holy Supper the former indeede bodily and visibly but the other spiritually by the sight which faith affordeth vs. We with the eyes of the body see the bread and wine but with the eyes of the soule that is to say with faith we see the body and bloud of Christ Therefore as certainely as we see the bread and wine to be present so certainely doe we beleeue that the body and bloud of Christ is present to vs yea we doe not beleeue that it is the Lords supper except his body bloud be present to vs. Otherwise if they were absent how could it be made the partaking of the body and bloud of Christ for the partaking is not of things that are absent but present But the body and bloud of Christ are truly present to the faithfull that is to say to those who receiue it

in preaching in administring the Sacraments in visiting the sicke and captiue and in other things pertaining to the holy ministery Thus farre concerning Deacons now concerning Deaconesses Deaconesses are widowes who serue to the vses of the poore and sicke Act. 6.11 Tim. 5.9 Hitherto concerning the Ministers of the church now concerning the hearers The hearers are all the rest of the saints in the Church besides the ministers whose duty is willingly to submit themselues to the ecclesiasticall discipline and to further it according to their ability with gifts labour and by what meanes soeuer they can Heb. 13.17 1. Tim. 5.17.18 Otherwise they are called ley men priuate men Thus farre concerning the proper gouernment of the church now concerning the common The common gouernment of the Church is that which doth pertaine to all the members of the whole body of the Church And that appeareth in the ecclesiasticall counsels for euery one may and ought to be heard in them so that it be done duely and in order Of counsels The ecclesiasticall counsell is an assembly instituted for the causes of the Church Otherwise it is called a Synode But the cause of calling together of counsels is two fold One that the Church may defend the sincere doctrine comprehended in the word of God against hereticks and approoue it by open testimony Act. 15. In this regard the Church is called the piller or ground of truth to wit whereof it is a faithfull witnesse 1. Tim. 3.15 The other that it might appoint lawes or rules of the ecclesiastical gouernment according to the diuers respects of times places and persons The counsell is generall or particular Generall is that which is gathered in the name of the whole Church as was that of the Israelites 1. King 18.19 and of the Apostles Act. 15.6 The particular counsell is that which is gathered in the name of some certaine church And that is called prouinciall or nationall when the chosen ministers of the church of one prouince or nation meete together The Synod of some choise of learned and godly men is to be gathered together by the authority of the magistrate We must not make any decree concerning the order and manner of conferring with the aduersaries except the magistrate be present or else men chosen by the magistrate The order must be according to method The positions must be definitions distributions short axiomes The manner of disputing must be alwayes by syllogismes But all things that are done by writing are to be subscribed with the very hand of those who are to confer or if they do rather choose to deale by speach the sayings of both parties are to be written by approoued notaries of good credit and chosen by the consent of either partie which afterward both parties may ouersee and confirme it by adding the subscription For this truly is the iust and sincere forme of conference that so falsehood may be preuented The positions of the conference which are propounded must be vndoubted and very few also let not liberty be giuen to wander from them neyther yet are all the iudgements and interpretations of priuate men to be defended but euery part must clearely propound and defend his owne iudgement for it is neither needefull nor necessary that all the iudgements and sayings of all men be approued by vs. For why should we defend the particular iudgement and authority of other men if we our selues be of another minde The controuersies after both parties heard are finally to be determined From which determination deciding the ciuil magistrats are not to be excluded but admitted to it For both Zenas the Lawyer is highly commended by Paul and ioyned with Apollo as equall with him Tit. 3.13 Hitherto concerning the true church now concerning the false Church The false Church is that which followeth a false religion A false religion is what religion soeuer is contrarie to the word of God deliuered in the holy Scripture Whosoeuer embrace this are the enemies of Christ and his kingdome or true Church The enemies are either open or dissembled The open enemies are those who do manifestly shew theÌ„selues enemies to the name of Christians And they are both blasphemous Iewes and Gentiles The blasphemous Iewes are the open enemies of the christian religion who though Iesus Christ the promised Messias be already manifested yet looke for an other and speake euil of the Lord Iesus and his meÌ„bers neither will they beleeue the Gospell concerning Iesus Christ In them especially we must consider both their reiection and also restoring The reiection of the Iewes is a most iust punishment which by God is layd vpon theÌ„ whilest he hath blinded and hardened them being vnthankefull towardes Christ and his Gospell and reiected them from his couenant that he might call and adopt the Gentiles in their stead Act. 13.46 Rom. 11. chap. almost throughout And that is neither generall nor perpetuall Rom. 11. Of therestoring of the Iewes The restoring of the Iewes is a benefite of God when God after that the fulnesse of the Gentiles is come in into the Church shall conuert the Iewes that they being kindled with an emulation of the mercy shewed to the Gentiles might embrace that Gospell which concerneth Christ and be ingraffed againe into the couenant of Grace made with Abraham and their fathers and might be saued Rom. 11.23.24.25.26.27.28.29.30.31.32 Hitherto concerning the Iewes now concerning the Gentiles The Gentiles are open enemies to the Christian religion who worshippe false and counterfeit Gods And they be either Mahumets or other Pagans Mahumets are open enemies to the Christian religion who worship Mahumet and embrace the Alcoran deliuered vnto them by him They are also called Turkes Other Pagans are also besides the Mahumets which worship fained gods And thus farre concerning open enemies now concerning dissembled enemies The dissembled enemies of Christ and the true Church are those who vnder the name of Christ do fight against him and by many lying signes seduce men And they are eyther Antichristes or false Christs Antichrists are the dissembled enemies of Christ who euery manner of way are against the doctrine of Christ whose followers they professe themselues to be 1. Iohn 2.18.22 4.3 2. Ioh. vers 7. And the same are also called false Prophets Matth. 7.15 Antichrist is two fold for either he is against one part or other onely of the Christian doctrine or else almost against the whole bodie of it Of the first kind are all Heretikes Of Heretikes An Heretike is he who doth erre in the foundation of eternall saluation that is to say who doth fight against eyther the perfon or office of Christ and doth stubbornely perseuere in errour Many such haue been euen from the times of the Apostles and yet also there are some as Cerinthus Valentinus Marcion Sabellius Arrius Nestorius Ertiches Pelagius and others Of Antichrist Of the latter kind is that notorious aduersary of Christ who by an excellency

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