Selected quad for the lemma: head_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
head_n	body_n	member_n	mystical_a	10,421	5	11.0632	5	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A01507	A newyeares gifte dedicated to the Popes Holinesse, and all Catholikes addicted to the Sea of Rome: preferred the first day of Ianuarie, in the yeare of our Lorde God, after the course and computation of the Romanistes, one thousand, fiue hundreth, seauentie and nine, by B.G. citizen of London: in recompence of diuers singular and inestimable reliques, of late sent by the said Popes Holinesse into England, the true figures and representations whereof, are heereafter in their places dilated.	B. G. (Bernard Garter); Tunstall, Cuthbert, 1474-1559. Letter written by Cutbert Tunstall late Byshop of Duresme, and Iohn Stokesley somtime Byshop of London.; Stokesley, John, 1475?-1539.; Googe, Barnabe, 1540-1594.	1579 (1579)	STC 11629; ESTC S102867	65,066	113

past by his predecessour Agatho to the Emperour Constantine Heraclius and Tiberius in his Epistle written to them in his name and in the name of all the Synods which he thought to bée vnder the sea Apostolique wherein soone after the beginning of the Epistle he comprehendeth them all vnder the name of the Bishops dwelling in the North and West parts of their Empire So that ther in his owne Epistle he confesseth all his subiects or obedienciaries to hée onely of the North and West so appeareth euidently by his owne confession that neither by Gods law nor mans lawe he had to do with any person of the East or the South And this his high souereintie ouer all challenged as you and others say by Scripture as by his owne confession quailed and brought to a little strayght angle And this Agatho was not a man vnlearned as appeareth by the Actes of the sixt Synode Constantinopolitane in the iiij acte wherein is written at large and expressed the sayde epistle and confession And afore the Primacie of Peter which auncient Doctors speake off that was onely in preaching and teaching the fayth of Christ which he first among all the Apostles and first of all mortall men did expresse with his mouth That Primacie did so adhere to his owne person that it was neuer deriued neither to any successour nor to other Apostle but chiefely to himselfe for all other professing after the same speake it after him who had professed it before Moreouer all the Apostles as Saint Iohn sayth be fundaments in the heauenly Ierusalem not Peter only Moreouer Cyprian affirmeth as is aforesayd that all the Apostles were of equall dignitie and power which all auncient authors lykewise doe affirme For Christ gaue the Apostles lyke power in the Gospell saying Ite docete omnes Gentes baptizantes eos c. Go and teach all Nations baptizing them c. And Saint Paul as is sayd before knewe no other Primacie giuen to Peter to preach in any place but among the Iewes as he himselfe had among the Gentiles as he writeth to the Galathians where Saint Ambrose as is aforesayd affirmeth the same And that the mother of all Churches is Ierusalem as afore is sayd and not Rome the Scripture is playne both in the Prophet Esay De Syon exibit lex verbum Domini de Ierusalem Out of Syon shall the law procéede and the worde of the Lord out of Ierusalem Upon the which place Saint Hierome saythe In Ierusalem primùm fundata Ecclesia totius orbis Ecclesias seminauit Out of the Church first found in Ierusalem sprong all other Churches of the whole world And also in the Gospell which Christ before his ascension commaunded his Apostles to preach ouer all the worlde beginning first at Ierusalem so that the Bishops of Rome vniuersall power by him claymed ouer all cannot by any Scripture ●e iustified as if ye haue red the auncient Fathers expositions of the sayd Scriptures as we suppose you haue sith your letters sent hether concerning this matter and would giue more credence to their humble and playne speaking than to the latter contentious and ambitious writers of that high and aboue the Ideas of Plato his subtilytie which passeth as ye write the lawyers learning and capacitiy we doubt not but that ye perceiue and thinke the same And where ye thincke that the king cannot be taken as supreme heade of the Churche bicause he cannot exercise the chiefe office of the Church in preaching and ministring of Sacraments it is not requisite in euery body naturall that the head shall exercise eyther all manner of offices of the body or the chiefe office of the same For albeit the head is the highest and chiefe member of the naturall body yet the distribution of lyfe to all the members of the body aswell to the head as to other members commeth from the heart and is minister of lyfe to the whole bodye as the chiefe acte of the body This simlitude yet hath not his full place in a mysticall body although the Scripture speaking of king Saul sayth Cum esses paruulus in oculis tuis coustitui te caput in tribubus Israel When thou wert but of small reputacion in thine owne eyes I made thée head amongst the tribes of Israel And if a king amongst the Iewes were Caput in tribubus Israel hoc est hominum videntium Deum per vmbram tempore legis multò magis Princeps Christianus caput est in tribubus Israel hoc est verè per fidem videntium Christum qui est finis legis The heade in the tribes of Israel that is of men which sée God by a shadowe in the time of the law much more is a Christian king head in the tribes of spirituall Israel that is of such which by true fayth sée Christ which is the ende of the law The office deputed to the Bishops in the misticall body is to be as eyes to the whole bodye as almightie God sayth to the Prophet Ezechiel Speculatorem te dedi domui Israel I haue made thée an ouerseer ouer the house of Israel And what Bishop soeuer refuseth to vse the office of an eye in the mysticall body to shew vnto the body the right way of lyuing which appertayneth to the spirituall eye to doe shall shew himselfe to be a blinde eye and if he shall take other office in hande than appertayneth to the right eye shall make a confusion in the body taking vppon him an other office then is giuen to him of god Wherefore if the eye will take vpon him the office of the whole head it may be aunswered vnto it It cannot so do for it lacketh brayne And examples sheweth lykewise that it is not necessarie alwayes that the heade should haue the facultie or chiefe office of administration you may sée in a Nauy by Sea wher the Admiral who is captaine ouer all doth not meddle with stering or gouerning of euery ship but euery Maister perticular must direct the ship to passe the Sea in breaking the waues by his stering and gouernance which the Admirall the head of all doth not himselfe nor yet hath the facultie to doe but commaundeth the Maisters of the ship to doe it And likewise many a captaine of great armyes which is not able nor neuer coulde peraduenture shoote or breake a speare by his owne strength yet by his wisedome and commaundement onely he atchieueth the warres and attayneth the victory And where ye thinke that vnitie standeth not onely in the agréeing in one fayth and doctrine of the Church ▪ but also in agreeing in one head if ye meane the very and onely head ouer all the Churche our Sauiour Christ Quem pater dedit caput super omnem Ecclesiam quae est corpus eius Whome the father hath set ouer all the Church which is his bodye wherein all good Christian men doe agrée ye say truth And if ye meane of any

one mortall man to be heade ouer all the Church and that to be the Bishoppe of Rome we doe not agrée wyth you For you doe there erre in the true vnderstanding of Scripture or els yée must saye that the sayd counsell of Nyce other most auncient dyd erre which deuided the administration of Churches the Orient from the Occident and the South from the North as is before expressed And that Christ the vniuersall head is present in euery Church the Gospell sheweth Vbi duo vel tres congregati fuerint in nomine meo ego in medio eorum sum Where two or thrée be gathered together in my name there I am in the midst of them And in an other place Ecce ego vobiscum sum vsque ad consummationem seculi Beholde I am with you vntill the ende of the world By which it may appeare Christ the vniuersall heade euery where to be with his misticall body the Church who by his spirite worketh in all places how far soeuer they be distaunt the vnitie and concorde of the same And as for any other one vniuersall head to be ouer all then Christ himselfe Scripture prooueth not as it is shewed before And yet of a farther proofe to take away the scruples that peraduenture doe to your appearaunce rise of certeyne wordes in some auncient authours and especially in Saint Cyprians Epistles as the vnitie of the Church stoode in the vnitie with the Bishop of Rome though they neuer call him supreme head if you precisely weygh and conferre all their sayings together yée shall perceiue that they neyther spake nor ment other thing but when the Bishop of Rome was once lawfully elected and intronizate if then any other would by faction might force or otherwise the other lyuing and doeyng his office enterprise to put him downe and vsurpe the same Bishopricke or exercise the others office himselfe As Nouatianus did attempt in the time of Cornelius that then the sayd Fathers reconed them good Catholiques that did communicate with him that was so lawfully elected and the custome was one Primacie to haue adoe one with an other by congratulatory letters soone after the certeintie of their election was knowne to kéepe the vnitie of the Church And they that did take parte or maintaine that other vsurper to be Shismatiques bicause that vsurper was a Schismatique for that Quia non sit fas in eadem Ecclesia duos simul esse episcopos nec priorem legittimum Episcopum sine sua culpa deponi That it is not lawfull for two Bishoppes to bée at once together in one Church Nor that the former Bishop béeing lawfull ought to be deposed guiltlesse without his fault bee proued And this is not a prerogatiue of Rome Church more than of any other cathedrall speciall patriarchall or metropoliticall Church as appeareth in the third Epistle of the first booke and in the eight of the second and of the fourth booke of S. Cypriane to Cornelius Whose woordes and reasons all that peraduenture might séeme to conclude the vnitie of the Church in the vnitie of the Biship of Rome bicause they were all written to him in his owne case may as wel be written to and of any other Bishop lawfully chosen possessed who percase should bée likewise disturbed by any factions of ambitious heretickes as the Bishops of Rome then were And where ye thinke the name of Supreame head vnder Christ giuen attributed to the kings Maiestie maketh an innouation in the church perturbation of the order of the same it cannot be any innouation or trouble to the church to vse the roume that God hath called him too which good Christiā Princes did vse in the beginning when faith was most pure as Sainct Augustine ad Gloriam Eleusium saith Ait enim quidam Non debuit Episcopus pro consulari iudicio purgari quasi verò ipse sibi hoc comparauerit ac non Imperator ita quaeri iusserit ad cuius curam de qua rationē Deo redditurus esset res illa maximè pertinebat One ther is which saith that a Bishop ought not to haue bene put to his purgation before the iudgement seate of the deputie as though he himselfe procured it and not rather the Empeyour himselfe caused this inquirie to bée made to whose iurisdiction for the which he must aunswere to God that cause did especially perteine Chisostome writeth of that imperiall authoritie thus Laesus est qui non habet parem vllum super terram summitas caput est omnium hominum super terram Hée is offended that hath no péere at all vpon the earth for he is the highest potentate and the heade of all men vpon earth And Tertulianus ad Scapulum saith Colimus ergo imperatorem sic quo modo nobis licet ipsi expedit vt nominē à Deo secundū quicquid est à Deo cōsequntū solo Deo minorem hoc enim ipse volet sic enim omnibus maior est dum solo vero Deo minor est Idē in Apologetico de Imperatoribus capite 30. loquēs ait Sciunt quis illis dederit imperium sciunt qui homines qui animas sentiunt eum Deū esse solum in cuius solius potestate sunt à quo sunt secundi post quē primi ante omnes super omnes Deos. We so honour reuerence the Emperour in such wise as is lawfull to vs expedient to him that is to say as a man next the second to God of whom is deriued all the power he hath but yet inferiour to God alone for so is it his pleasure to haue it For thus is he greater thā all men while hée is inferiour but to God alonely And the sayd Tertulianus in his booke Apologetical speaking of Emperours They knowe who hath giuen to thē their gouernement they know what men they be themselues vnderstanding they haue of mans soules but so that they perceiue that God is he alone vnder whose onely power they be take themselues as second to God after whom they bée the chiefe before other aboue all the Gods Theophilactus ad Romanos super ilud Omnis onima potestatibus sublimioribus subdita sit Ait apostolū hic vniuersos erudire siue sacerdos sit ille siue Monachus siue Apostolus vt se principibus subdat Let euery soule be subiect to the higher powers Hoc est Etiam si Apostolus sis Etiam si Euangelista etiā si Propheta aut quisquis postremò fueris Non enim subuertit pietatem haec ●ubiectio Et non simpliciter Parcat inquit sed subdita sit That is ▪ although thou art an Apostle although an Euangelist although a Prophet or whatsoeuer thou art be subiect for this subiection ouerthroweth no godlinesse And he saith not onely let him obey but let him bée subiect And if the Apostles be subiect to princes much more al bishops