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Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
earth_n	church_n	head_n	visible_a	4,516	5	9.9185	5	true

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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A43256	The touch-stone of the reformed gospel wherein the principal heads and tenents of the Protestant doctrine (objected against Catholicks) are briefly refuted. By the express texts of the Protestants own Bible, set forth and approved by the Church of England. With the ancient fathers judgements thereon, in confirmation of the Catholick doctrine.	Heigham, John, fl. 1639.; Kellison, Matthew, attributed name.	1676 (1676)	Wing H1370E; ESTC R216621	50,365	158

Apostles are ●hese The first Simon who is called Peter All the Evangelists do put Pe●er in the first place and wicked Judas in the last And wherefore this but because the one was first in dignity and worthiest of the rest and contrari wise the other last and unworthiest of all his fellows Again why as Peter is called First are not the rest called Second Third c. But to shew thereby that they did not therefore call Peter first because he occurred first to be named but because he was th● First both in dignity and authority whom therefore they all number First and call the First Mat. 16.18 And I say also un●●thee that thou art Peter and upon th● reck I will build my Church and th● gates of hell shall not prevail agains● it Words clearly insinuating S. Peter Supremacy in the Church of God fo● according to the Greek and Syria● text as our Doctors note these words Thou art Peter sound thus Thou ar● a Rock and upon this Rock I will build my Church So that to say that Peter is the rock of the Church is as much as to call him chief or head of the Church Neither without special mystery did our Lord impose upon him this new name the name Peter a Rock o● Stone being one of the most excellent names of Jesus Christ who is many times in holy Scripture termed by the name of a Rock or Stone as Psal 117.22 Isai 28.6 Dan. 24. Mat. 21.42 Rom. 9.33 So that this Sovereign absolute Pastor of the Church did communicate this new name unto his Vicat to represent the more lively the supreme authority which he would give him over his flock And note that Christ saith not I have built or I do build but I will build the Church being built upon himself from his Incarnation and so as these words reserred to Christ as our Reformers use to do do not well agree to the building of the Church upon Christ as head thereof for the time to come but most fitly agree to S. Peter as Head thereof for the time to come Matth. 16.19 And I will give unto thee the keys of the kingdom of Heaven c. By these words also no less than by the former is clearly signified S. Peters Supremacy For none hath the government or commandement of the keys of any Town or City but the Prince Governour or Magistrates of the same And that sovereign Power signified by the Keyes is likewise proved by that of our Saviour Christ I have the keys of hell and of death Apoc. 1.18 As also by the key of David which openeth and no man shutteth shutteth and no man openeth Now add to this that hath been said the correspondency of the words of ou● Saviour to S. Peter with the words of S. Peter again to him and how clear will this doctrine appear For when our Lord asked his disciples Matth. 16.15 Whom say ye that I am he demanded not how they called his name which was Jesus for that they knew full well before but what his quality office and dignity was And S. Peter answering Thou art Christ the Son of the living God Jesus told him not his Name which was Simon but gave him another name and such an one as likewise signified the office quality and dignity that he bestowed upon him saying Thou art Cephas or Petrus that is to say Rock or Peter Therefore he ordained him Head c 1 Cor. 3.4 22. For while one saith I am of Paul I am of Apollo I of Cephas I of Christ c. See how from those he would have esteemed lesser he ascends to those whom he would have esteemed greater and placeth Peter next to Christ Luke 22.31 32. And the Lord said Simon Simon c. When thou art con●erted strengthen we read confirm thy b●ethren Now what other things is it for Peter to strengthen or confirm his brethren but to practise and exercise his greatnesse over them For he that doth strengthen or confirm others is the greater and they who are strengthened or confirmed are made thereby inferior to him who doth strengthen or confirm them Luke 22.26 He that is greatest amongst you let him be as the yonger and he that is the chief as he that doth serve Where the words He that is greatest is chief do evidently shew that amongst the twelve one was greater than another and was so accounted even by Christ himself John 21.15.16.17 Jesus said to Simon Peter Simon lovest thou me more than these Feed my Lambs feed my sheep where the Greek hath in the second place for feed govern or rule Hence it follows that either the Apostles were not accounted to be in the flock of Christ or else they were subject to S. Peter as to their head when Christ commanded him to feed or govern not onely his Lambs to wit the lay people but his sheep also that is the Apostles and Pastors themselves for besides Lambs and Sheep there is nothing in the Church of God Again if S. Peter loved our Lord more than all his fellow-Apostles did it follows necessarily that he received more power to feed than all the rest did For it cannot be conceived that he is willed to love more than to feed but he loveth more than others therefore he is willed to feed more than the others and consequently to be head of the others Matth. 12.25 26. Every kingdom divided against it self is brought to des●lation And if Satan can cast out Satan c. Satan therefore hath a Kingdom whereof he is the chief If then there be not onely a visible Head of the Church triumphant in heaven but also a visible head even in hell why not a visible head also on earth See more Psa 18 43. Psa 45.16 we 49. Wark 2.16 Act. 1.13 Luke 1.33 2 Cor. 11.5 ¶ The Holy Fathers doe commonly affirm the same Theophilactus in Luke 22. calls Peter Prince of the Disciples Eusebius in Chron. cals him the First Bishop of Christians S. Cyril of Hier. cat 2. Prince and most excellent of all the Apostles S. Chrysost hom 55. in Matth. Pastor and head of the Church Euthym. in cap. ult John Master of the whole world S. Leo epist 89. Head and chief of the Apostles They also hold XII That a woman may he Head or supreme Governess of the Church in all causes as the late Queen Elizabeth was COntrary to the expresse words of their own Bible 1 Tim. 11.12 Let the woman learn in silence with all subjection But I suffer not a woman to teach nor to usurpe authority over the man Therefore a woman cannot be Head of the Church 1 Cor. 14.34 Let women hold their peace in the Churches for it is not permitted them to speak but to be subject as all the Law saith Therefor c ¶ I produce no Fathers for disproof of this point for never was any woman so presumptuous in our Fore-Fathers days as to take upon her such

to be condemned as a Heathen for not telling 〈◊〉 hearing a Church which hath so closely lain hid that no man could here see feel or understand it for a thousand years 2 Cor. 4.3 But if our Gospel be hia● it is hid to them that are lost Loe th● censure of S. Paul upon all such as affirm that the Church or her Gospel ca● be hid Isai 2.2 And it shall come to pas● in the last days that the mountain 〈◊〉 the Lords house shall be established i● the top of the mountains and shall b● exalted above the hills and all nation shall flow unto it In hundreds of place do the Prophesies mention this Kingdom of Christ as Dan. 7.14 Mich● 4.7 c. Which should be all in vain if this his kingdom could be invisible for a Prophesie must be of things which may be seen and perceived by our senses otherwise every man might be a Prophet and foretel of things to come which if they should not come to passe he might answer that they had come to pass in very deed as he had prophesied but that they were invisible to the world Lo the visible absurdities of this invisible Church See more Psa 27.8 Rom. 19.14 1 Cor. 11.19 Psa 19.3 4. Isai 60.20 Act. 20.21 Isa 61.9 ¶ The Fathers commonly affirmed the same Origen hom 30. in Matth. The Church is full of light even from the East to the West S. Chrysostom hom 4. in 6. of Isai It is easier for the sun to be extinguished then the Church to be darkned S. Aug. tract in John calls those blinde that do not see so great a mountain S. Cyp. de Vnitate Ecclesiae to the same purpose They maintain IX That the Church was not always to remain Catholick or universal and that the Church of Rome is not such a Church COntrary to the expresse words of their own Bible Psalm 2.8 Ask of me and I shall gi●e thee the Heathen for thine inheritance and the uttermost parts of the earth for thy possession And Luke 1.33 He shall reign over the h●use of Jacob for ever and of his kingdom there shall be no end But none of these promises have been any where else so much verified as in the Church of Rome therefore both the Church had been alwayes universal the Church of Rome only such a Church Colos 1.3 c. We give thanks to God for you c. Since we heard your faith c. For the hope which is laid up for you in heaven whereof ye heard before in the word of the truth of the Gospel which is come unto you as it is in all the world and bringeth forth fruit as it doth also in you since the day you heard of it and knew the grace of God in truth But no Faith or Gospel hath or is so dilated in all the world nor hath fructified and grown for so we read as the faith of the Roman Church hath done as appears more plainly by this which follows Rom. 1.8 First I thank my God through Jesus Christ for you all that your faith is spoken of throughout the whole world Where in express terms S. Paul calls the faith of the whole world or Catholick faith the faith of the Romans that is of the Church of Rome Therefore the Church of Rome and no other is truly and indeed such a Church See more Colos 1.32 Gon. 22.18 Mat. 24.46 Acts 1.8 Dan. 2.25 Luke 24.4.7 Psal 46.9 Psal 72.8 we 71. Mark 16.20 Ezech. 13.3 Mat. 21.19 Acts 1.8 All which places are to be understood not that the whole world should be Catholick at one and the same time but that the whole should be converted to Christ at sundry times and that it shold comprehend a greater part of the world then any Sect of hereticks shold ever do and this is the true sense of being Catholick or Universal ¶ And to follow still our former Rule hear the Fathers that affirm the same S. Cypr. ep 57. writing to Cornelius Pope of Rome saith Whilest with you there is one mind and one voice the whole Church is confessed to be the Roman Church S. Aug. de unitat Eccles cap. 4. saith Who so dissent from the body of Christ which is the Church that they do not communicate with all the whole corps of Christendom certain it is that they are not in the Catholick Church S. Hierom in his Apologie against Ruffinus and in other places saith that it is all one to say Roman faith and the Catholick faith Again S. Aug. upon the Psal 45. we 44. but much more excellently in ep 161. ad Honorat The place begins Dignere ergo rescribere nobis As also cont lib. Petil. l. 2. cap. 16. The Reformers hold X. That the Churches Vnity is not necessary in all points of faith COntrary to the express words of their own Bible Ephes. 4.5 One Lord One Faith One Baptism Therefore Unity is necessary in all points of faith The reason is for that the Church being a Congregation of the faithful one Faith is necessary to make one Church but our Adversaries differ in matters of faith therefore they have not the Unity requisite to one Church James 2.10 Wh●soever shall keep the whole Law and yet offend in one point he is guilty of all And even so it is in our faith for who so denies one Article denies all Acts 4.32 And the multitude of them that believed were of one heart and of one soul And again 1 Cor. 1.10 New I beseech you Brethren by the name of our Lord Jesus Christ that ye all speak the same thing and that there be no divisions among you that ye be perfectly joyned together the same minde and in the same judgment Whereas our Adversaries are a hundred several minds and judgments there being an infinity of Se● among them without any the le●●● shew of Unity And therefore ca●●● not be the true believers mentioned 〈◊〉 the Apostles See more Jerem. 32.39 Cant. 2. ● Psal 67.7 Mat. 12.25 Mark 24. Luk 11.1 Mat. 18.19 Ephe●●● 2.14 15 16.8.22 Ephes 5 2● Philip. 3.16 Philip. 1.26 27. Ga●● 5.9 and 1.8 Colos 3.15 John 1.11 2 Cor. 13.11 Psal 121.3 ¶ And lastly to check by our common Rule the breakers of this Uni● and Rule S. Aug. eited by the M●nuduc p. 134. saith In Cathedra un●tatis posuit Deus doctrinam verstatis In the chair of Unity God hath place the Doctrine of verity As also cont●● Par. l. 3. cap. 5. The place begin Qui non vult sedere S. Cyprian li●● de unitat Eccles nu 3. saith Thi●unity of the Church he that h●ldeth not ●oth he think he holds the faith S. ●ilary lib. ad Constantinum Augu●um and many others XI ●hat S. Peter was not ordained by Christ the first Head or Chief among the Apostles and that among the twelve none was greater or lesser than other Contrary to the expresse words of their own Bible Mat. 10.2 Now he names of the twelve

are to be noted which clearly make for the proof of Purgatory The one that in this place where Christ was there were certain sorrows and pains The other that some there were inflicted for sin upon whom he bestowed that gracious benefit as to discharge and free them of those pains For as the Rhemes testament very well notes Christ was not in pains himself but losed other men out of their pains 1 Cor. 15.29 Otherwise what shall they do that are baptized for the dead From this place an evident proof is drawn touching the help which the souls departed out of this world may receive by the Church on earth and consequently proveth Purgatory understanding the pains and afflictions which voluntarily we do inflict upon our selves to exempt those that are therein for to baptize signifieth to afflict ones self to do pennance to suffer death c. as is evident in S. Luke 12.30 But I have a baptism to be baptized with and Mark 10.38 Luke 16.9 And I say unto you make to your selves friends of the Mammon of unrighteousnesse that when ye fail they may receive you into everlasting habitation S. Ambrose upon this place and S. Aug. lib. 21. de Civit Dei cap. 27. say that it is to receive succour after death according as the word fail enforceth Luke 23.42 Lord remember me when thou comest into thy kingdome S. August saith in his fifth Book against Julian about the middest that the good Thief in this prayer presupposed that according to the common opinion souls might be holpen after death 2 Mac. 12.44 45. For if he had not hoped that they that were slain should have risen again it had been superfluous and vain to pray for the dead And in the next verse he concludeth That it was an holy and good thought c. This place of holy Scripture is most clear for prayer for the dead for had it not been the continual doctrine and practise of the Church to pray for the dead neither could Judas Macchabaeus who was himself a Priest have ever thought of any such remedy as to gather twelve thousand drachms of silver to send to Hierusalem to have prayers made for the relief of the souls slain in the wars neither would the multitude of people have either contributed or the Priests of the Temple received the same and they thought as these men do that it had been superstition to pray for the departed or that there had been no other place than the hell of the damned or the heaven of the saved See more 2 Tim. 1.18 1. John 5.16 Isa 4.4 Isa 9.18 Acts 24. Mat. 3.11 Mat. 12.32 Mat. 5.26 Micheas 7.8 Psal 66.12 Toby 4.18 Philip. 2.10 Zach. 9.11 ¶ As also the Fathers that affirm the same S. Ambr. upon the 1 Cor. 3. serm 20. in Psal 118. S. Hier. lib. 2. cap. 13. advers Jovin S. Greg. li● 4. Dialog cap. 39. Origen hom 6. in cap. 15. Exod. with many others XLVIII That it is not lawfull to make or have Images COntrary to the expresse words of their own Bible Exod. 25.18 And thou shalt make two Cherubims of God of beaten work shalt thou make them in the two ends of the Mercy seat These graven Angels were Images of the highest order of Angels one excepted which is in heaven and were made with faces of beautifull young men and commanded to be set up by God himself in the Holy of Holies which S. Hierom witnesseth the Jews to have worshipped epist ad Marcellam Therefore it is lawfull to make Images 1 Kings 6.35 And he carved thereon Cherubims and Palm-ir●es and open Flowers and covered them with gold fitted upon the carved work Hence is to be gathered that the precept of not making graven Idols doth nothing at all concern Images that is to say the true representation of things mecrly imaginary and not subsisting for as S. Paul saith 1 Cor. 8. An Idol is nothing So that the Idol representeth that which is not the Image that which is a most remarkable difference Again seeing an Idol is that properly which being nothing as S. Paul saith is represented to be something or that which represents the thing that is not if our Reformers believe the images of Christ crucified to be an idol they then believe that Christ was never crucified for it would follow necessarily that the image of Christ crucified being an idol therefore Chri●t was never crucified Heb. 9 1.5 Then verily the first Covenant had also ordinances of Divine service and a worldly sanctuary c. and over it the Cherubi●ns of glorie shadowing the Mercy-seat Here S. Paul calls the images of the Cherubims which Solomon made an ordinance of divine service which our Reformers call the making of idols whom shall we sooner believe Blessed S. Paul or a Reformed brother To conclude an image is of such Divine and natural right that all understanding imagination and sense as well interiour as exteriour is made by way of images called species sensib●les insensibiles The body cannot be in light without its shadow the Moon and the Stars imprint their image in the water a man cannot look in a glasse without making his Image Therefore either God and nature it self doth breake this Commandement as well as we or else it is absurd to say that we break it in making of Images See more 1 Kings 7.36.42.44 Numb 21.8 Mat. 22.20 Exod. 31.2 Exod. 35.30 where painting and engraving of Images is so far from being counted Idolatry that it is proved to be a science Divinely insused into Bezaleel by God himself and so the invention of good Images came first from God ¶ The Fathers that affirm the same are Tert. lib. 2. de pudicitia S. Greg. Naz. ep 49. ad Olymp. S. Basil orat in S. Barlaam S. Aug. lib. 1. de consens avang cap. 10. witnesseth that in his time Christ was to be seen painted in many places between S. Peter and S. Paul XLIX That it is not lawfull to reverence Images nor to give any honour to insensible things COntrary to the expresse words of their own Bible Exod. 3.5 And he said Draw not nigh hither put off thy shooes from off thy feet for the place whereon thou standest is holy ground How clear a place is here produced against our Reformers wherein an insensible Creature was commanded by God himself to be honoured for the refraining to tread upon it was the doing of honour to it Therefore all dead Images representing unto us a holy thing may be honoured Psal 99.5 Adore ye the footstool of his feet Which place is spoken literally of the Ark of the Testament according to that of 1 Chron. 28.2 I had in my heart to build a house of the rest for the Ark of the Covenant of the Lord and for the foot-stool of our God Now the principal reason why the Ark was worshipped was in regard of the images that were set upon it which the Jews did worship as S. Hierom