Linguistic DNA - Concept Modelling Demonstrator

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
head_n	body_n	church_n	fullness_n	4,230	5	10.3232	5	true

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A26883	Richard Baxter's Catholick theologie plain, pure, peaceable, for pacification of the dogmatical word-warriours who, 1. by contending about things unrevealed or not understood, 2. and by taking verbal differences for real,; Catholick theologie	Baxter, Richard, 1615-1691.	1675 (1675)	Wing B1209; ESTC R14583	1,054,813	754

B. Great is this mystery of Godliness there is more in Christ than you take notice of even the Spirit which must work Grace in mens souls is two ways given first to Christ 1. In that as Administrator general the power of giving out the Spirit to mankind is now given to Him even in his humane Nature And he giveth it out in manner and measure suitable That Grace habitual is participatio naturae divinae and how and in what sense Vide Caceres sum Theol. 2. 2. cap. 1. And abundance of Jesuites and other School-men go as far in asserting its supernaturality and some in ascribing it to Christ as Protestants do But Vasquez and many go farther than many Protestants in supposing Christ the cause not only of Grace but of our Election to Grace And yet even there the difference is most if not only in words The Thomists maintain even that Christs humanity is the Instrument of the Deity in operating Grace in us which the cause of the Eucharist leadeth them to 1. To himself 2. To us 3. To his established means and Ordinances by which he worketh So that now the Spirit with its aid common or special is not given to any sinner immediately from God as Creator and as it was given to Adam before his fall but by the Mediation of Christ the Redeemer I mean not only the moritorious and procuring mediation but also the powerful conveying mediation Though God the Holy Ghost be still proximately the cause of Grace yet Christ as Mediator is made by office the Mediator and authorized giver of that Spirit and all its Grace and so the measurer and orderer of his helps and appointer of the conditions 2. And Christ is first filled with this Spirit personally himself that he may be a fit Head of vital Influence to all his Members who by the previous operations of his Spirit are drawn and united to him C. How prove you all this universal power in Christ B. You have heard the express proof And study further 1 John 5. 11 12. And this is the record that God hath given us eternal life and this life it in his Son He that hath the Son hath life and he that hath not the Son hath not life Rom. 8 9. If any man have not the Spirit of Christ the same is none of his Mark that it is The Spirit of Christ John 15. 26. The Comforter or Advocate whom I will send to you from the Father John 16. 7. If I depart I will send him to you John 14. 26. The Comforter whom the Father will send in my name Gal. 4. 6. And because ye are Sons God hath sent forth the Spirit of his Son into your hearts crying Abba Father Gal. 2. 20. I live yet not I but Christ liveth in me and the life which I now live in the flesh I live by the Faith of the Son of God who loved me John 5. 21 22. The Son quickneth whom he will for the Father judgeth no man but hath committed all judgment to the Son 26. For as the Father hath life in himself so hath he given the Son to have life in himself And that you may see that he giveth the Spirit with and by means he saith Verse 24. Verily verily I say unto you He that heareth my word and believeth on him that sent me hath everlasting life John 6. 27 32 33. Labour for that meat which endureth to everlasting life which the Son of man will give you For him hath God the Father seated that is openly owned as appointed to this Office He giveth life unto the world Whoso eateth my Flesh and drinketh my Blood hath eternal Life Dwelleth in me and I in him My Flesh is meat indeed As the living Father hath sent me and I live by the Father so he that eateth me even he shall live by me Verse 63. It is the Spirit that quickneth the Flesh profiteth nothing John 3. 34. God giveth not the Spirit to him by measure John 7. 39. This he spake of the Spirit which they that believe in him should receive John 1. 5. 4 5. Abide in me and I in you As the branch cannot bear fruit of it self except it abide in the vine no more can ye except ye abide in me I am the vine ye are the branches He that abideth in me and I in him the same bringeth forth much fruit for without me or out of me ye can do nothing Matth. 28. 20. I am with you always to the end 1 Cor. 6. 17. He that is joyned to the Lord is one Spirit 2 Cor. 3. 17. The Lord is that Spirit and where the Spirit of the Lord is there is liberty Phil. 1. 19. Through the supply of the Spirit of Jesus Christ. Col. 3. 3 4. For ye are dead and your life is hid with Christ in God when Christ who is our life shall appear then shall ye also appear with him in glory Ephes 1. 22 23. And gave him to be head over all things to the Church which is his body the fulness of him that filleth all in all Do you need more to prove this great Office of Christ C. Here is more than I have well thought on But I find more to prove Christ the vital Head to his Church than to prove him the universal dispenser of all Grace whatever is given to the world B. Read them over again what would you have more than all Power all things all Judgment given or committed to him And to be by Office the Redeemer Saviour and light of the world coming as such even to them that neither comprehend him know him or receive him I add another Text Prov. 1. 20. to the end Wisdom crieth without she uttereth her voice How long ye simple ones will you love simplicity and the scorners delight in their scorning and fools hate knowledge Turn you at my reproof behold I will pour out my spirit unto you I will make known my words unto you Because I have called and ye refused see the rest Ver. 32. For the turning away of the simple shall slay them And two things more I offer for your conviction 1. That to shew both his Power and that he will exercise it orderly by means Christ impowred his Apostles and Ministers under him to give the Spirit And if the extraordinary Gifts were given by the laying on of their hands no wonder if the ordinary were given by their Doctrine 2. That on this ground Christ shall be the universal Judge of all the world as he was the universal Law-giver and light to all But what need I more when it is his very Office as Christ as Prophet to be the universal Teacher by Spirit and Word and as Priest to sanctifie by Spirit and Word and as King to rule by Spirit and Word C. I am amazed to think how little we well understand of our very Fundamentals and Catechism which we teach the ignorant Methinks in this universal Light

will be an universal Concord in very MANY or UNCERTAIN UNNECESSARY things And O that I could write it on all mens hearts or doors at least that The Christian world will never have Concord but in a FEW CERTAIN NECESSARY things Therefore Paul said to the Corinthians 2 Cor. 11. 2 3. I am jealous of you with Godly jealousie For I have espoused you to one husband c. But I fear lest by any means as the Serpent beguiled Eve though his subtilty so your minds should be corrupted from the simplicity that is in or towards Christ O mark these words all ye contentious Church TYRANTS DOGMATISTS and SUPERSTITIOUS ones Read and study them well God laid down the terms of the Churches Concord in seven Unities 1. One Body or Church Catholick 2. One Spirit or Holy Ghost as the soul of that Church 3. One Hope or Heavenly felicity hoped for 4. One Lord of the Church our Head and Saviour 5. One Faith or Creed or Symbol of our belief and Belief thereof 6. One Baptismal Covenant 7. And one God and Father of us all who is above all through all and in us all Eph. 4. 3 4 5 6. And it is the unity of the spirit in the bond of peace that on these terms we are charged to keep v. 2 3. with all lowliness and meekness with long-suffering forbearing one another in love But now cometh the Serpent note 1. The author and by subtilty 2. Note the means even as he beguiled Eve 3. Note the precedent which was by promising her more knowledge and exaltation to be as God and he corrupteth mens minds 4. Mark the effect though it is knowledge and advancement of mind that he promiseth and pretendeth Even by drawing them as to higher POWER KNOWLEDGE or HOLINESS from the Christian simplicity 5. Mark what the Corruption of Religion is And what is this Christian SIMPLICITY which they forsake and how are they thus Corrupted from it I. The Church TYRANT departeth from the SIMPLICITY of Church Government first and will not hear Christs vehement charge Luk. 22. With you it shall not be so He cannot understand such Texts because he would not Hence how unlike is the Secular-Papal and Patriarchal state to the Ministry appointed and described by Christ To reduce them to that they think is to be enemies to the Church And do they not then take Christ for their Capital enemy because they are enemies to humility mortification and the Cross Phil. â— 18. To cross bearing not to cross making The Papists think that Greg the seventh that took down Princes was the most glorious instrument of the Churches exaltation And by turning all to corporeal Glory they lose hearts and destroy the souls whom they profess to save And having first corrupted GOVERNMENT from the Primitive simplicity and made Princes their Lictors as Grotius speaks in that excellent Epistle newly translated by Mr. Barksdale they next corrupt DOCTRINE and WORSHIP consequently For TYRANTS must have their Wills in every thing and numerous and needless Laws and Canons must be made to shew their power and fulfil their wills that they may be Law-givers and a Rule to all the World And when they have made a seeming Necessity of doing things unnecessary then to plead the Necessity which they have made is the summ of all their arguments And they that are against strict and precise adhering to the Scriptures or observance of Gods own commands are yet so strict for obedience to their proud imperious wills that they perswade themselves and others that without it there can be no order no unity no peace but rebellion and confusion And so they cry up Obedience Obedience that their Idol wills may be bowed to by all without controul And when they are meer Usurpers and use no Power given them by God they yet get the advantage of making all odious that obey them not in the least and greatest matters by the names of schism unruliness or such like O say the Papal Usurpers The Church must be obeyed or there will be no order Disobedience in small matters is no small sin when they have set up an Idol power against Christ as if to disobey him whose Laws they make void by their Traditions and Usurpations were a lesser fault And when they have departed as far from the Christian simplicity in Doctrine Government and Worship as their voluminous Councils and Decretals and Missals differ from the ancient simple Christianity and have made as many snares and engines to divide and tear the Church of Christ as there are noxious that I say not Needless Laws Canons and Decrees imposed as necessary to peace and concord then no mens mouths are more opened against schism when they have unavoidably caused it yea are the greatest schismaticks And no men call so loud for Unity and Concord as they that have first made it a thing impossible Let none think that I am speaking against any true Church-Government or faithful Pastors But I appeal to the Consciences of these Papal Tyrants 1. Whether it would not be far easier for Christians to Agree in A FEW PLAIN and NECESSARY things of Christs own Institution than in a multitude of humane decrees and articles composed in words more lyable to Controversie Will not more subscribe to the Creed than to all the Councils 2. Have they not room enough to shew their Power and work enough to do in seeing to the execution of Christs own Universal Laws and preserving meer Order and Decency in undetermined circumstances that all may be done to edification 3. Doth not every needless Oath and Subscription by which they would tye men faster to themselves in controvertible cases plainly tend to undermine themselves and keep up still a conscientious party against them For while men have nothing to do but live quietly under a Government they will be glad of peace But when they are put to Subscribe Declare Covenant and Swear that all this is good or lawful or that they will never be against it it sets men unavoidably on the deepest studies of the case and so all the people are set on trying and judging of that which else they would never have meddled with For what honest man will say swear or promise he knoweth not what Even as some crafty Rebels would undermine Princes by drawing them to put the controverted parts of their Prerogative into the Subjects Oaths that so they may make all the people Students and Judges of the cause and unavoidably make factions and dissenters that else would have lived quietly if they might so do the Papal Clergie ruine themselves by such over-doing impositions I remember Lampridius tells us that Alexander Severus that great enemy of injustice was so severe that he would have made a Law to regulate mens Apparel But Ulpian changed his mind by telling him that Many Laws cause Divisions and make occasions of disobedience They cry out There will be no order if Ministers and people be

to the work of Redemption his notions are too floridly or ambiguously delivered for me to undertake with confidence to unriddle But this seemeth the summ 1. That God is the fountain of Being by Emanation as the Sun of light And that his eternal Wisdom is Jesus Christ in the first instant or nature 2. That the first â—reature that he made or emaneth from him is a perfect universal mind the platform of all the rest of the Creation such as the old Philosophers called the soul of the world or an universal Intelligence And that this is Jesus Christ in his second nature and notion which Arius knew but did ill deny his divine nature 3. That this Universal Spirit or Mind maketh all the world besides and is in them all And so the whole Creation else was Christs first shadowy Image or body 4. That the Angels are the noblest parts of this and that the Deity first and Christs superangelical nature next is one in them all and they one with him as the beams with the Sun and as the lower part of the Sun-beams with the parts next the Sun 5. That the soul of man is the next part of Christs shadowy Image into which he descended 6. And so into all Bodies 7. And as into a special Branch into that Body born of the Virgin Mary 8. And in that and in other Bodies he dyeth and descendeth to his lowest state and 9. Then as the Sun doth rise again and bring all back to the state of pure spirituality in his superangelical nature whence all sprang And this is their Redemption which is most floridly set forth Â§ 13. This doctrine seemeth to reconcile Philosophy or Gentilism and Christianity For what is it almost but names that are left in difference That which a Philosopher will call an universal Intelligence or soul of the world he calleth Christ And if such a soul there be no one will deny but that it floweth into all particular souls and bodies and is united to them or is to individuals as the soul in the head to the soul in the hand and foot Â§ 14. And if I did believe that sin death hell and holiness life Glory are in the world but as Winter and Summer Night and Day and as Origen that the wicked are but in a state of Revolution and shall come about again into a state of hope or as he here seemeth that their sin and misery is but like the dying of a flower in the fall that shall in the Spring again be as before or rather another in its stead and that it is but the retiring of Christ from the Creature as the spirit of the Tree in Autumn from the Leaves I should then be ready to receive his Necessitating Predetermination to sin and fit all the rest of my opinions hereunto Â§ 15. There is among many others one Joh. Jessenius Ã Jessen Doctor Eques Hungarus who in a Tract de Anima Corpore Universi hath written much to the like purpose save as being a Peripatetick he differeth from the Platonists viz. The world is one Animal and hath one soul and body which all Creatures are parts of That Stars are Intellectuals or Angels and all intuitively know each others minds loving the good and hating the evil here and are our chief friends and Keepers That Death befalleth only us lower Creatures Mors continua singulis nulli tamen aeterna Nam post longissimum temporis excursum quem Plato triginta insuper aliquot annorum millibus determinare ausus est removebitur factÃ¢ iterum aliquÃ¢ secundÃ¹m naturam solutione redintegratione And the Intellectus Agens he describeth as Mr. Sterry doth Christ in his second or middle nature pag. 165. Intellectum agentem substantia primae atque Dei fulgorem esse Non accidens sed substantiam Intelligeâ—tem quaeprimÃ² propriÃ©que Intellectus dicitur agens Primae substantiae adhaerens ab ea excurrens indivisus indivisibilis non aliter ac Lumen Ã Lucido emanat and so in many other particulars Â§ 16. To all this my short time will allow me to give you but these short observations following 1. The doctrine of Redemption is so much of meer supernatural Revelation as that we must not easily receive that concerning it which is not in the Scriptures And where Christs person hath such a description in Scripture as he giveth I am not satisfied e. g. in pag. 232. where he thus saith The Word made flesh is the whole Tree of Being Uncreated and Created the Root the Body with all the Branches putting forth themselves into one little top branch now withering that through its death they may renew all to a fresh and flourishing spring I am loth to say that the Universe is Christ that his Divinity is the soul and the world his body and every Man and Beast and substance part of it and that he dyeth in all that dye and that his body born of the Virgin Mary was but one top branch of the Tree which Christ thus animateth and so that all other bodies are as truly personally united to the Word as that Â§ 17. I will not deny that the Opinion of a Threefold nature in Christ looketh very plausibly viz. that the Divine eternal word the first nature produced and united it self to the prime created superangelical Mind the second nature and that this second nature in the fulness of time produced and united it self to the humane third nature 1. There are many texts which seem to countenance it 2. It seemeth to give Christ the greatest honour as being the most excellent of all Gods Creatures which is not so easily believed of him as Man 3. It seemeth to expound those texts of the Old Testament which mention such appearances of God to Adam Abraham and others which many of the Ancients say was Christ And it seemeth to some more probable that some pre-existent created nature should assume a body than the Divine nature only and immediately 4. And it smileth on us as an opinion likely to reduce and reconcile the Arians once too great a part of the Christian World as called Christians as not only Philostorgius and Saudius shew but also Petavius de Trinit who holding the prime-created super-angelical nature and denying the Divine it 's like would the more easily be brought to acknowledge the Union of the Divine Nature with the super-angelical if the super-angelical it self were first granted them For they might the sooner be convinced that the eternal wisdom or word which made that first creature was intimately united to it I know some pious worthy persons who upon such reasons incline to this opinion of a threefold nature in Christ Though some of them think that this second nature was the humane soul assuming only a body and others that it assumed both soul and body I am not forward to take men for unsufferable Hereticks that differ from me or hold that which seemeth to me hard and

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