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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

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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A12213	A reply to an ansvvere, made by a popish adversarie, to the two chapters in the first part of that booke, which is intituled a Friendly advertisement to the pretended Catholickes in Ireland Wherein, those two points; concerning his Majejesties [sic] supremacie, and the religion, established by the lawes and statutes of the kingdome, be further justified and defended against the vaine cavils and exceptions of that adversarie: by Christopher Sibthorp, Knight, one of His Majesties iustices of his Court of Chiefe Place within the same realme.	Sibthorp, Christopher, Sir, d. 1632.	1625 (1625)	STC 22524; ESTC S117400	88,953	134

and sophistically but substantially soundly and satisfactorily if he could Thirdly I desired him to doe it as in love and Charitie so also with an affection onely to follow Gods truth and withall to set his name unto it as I had done to that Booke of mine But none of these requests hath this Answerer beene pleased to performe towards me For touching the first he is so farre from answering the whole Booke from the beginning of it to the end that he hath endevoured to answere onely two Chapters thereof namely the two Chapters contayned in the first part of it and no more And whereas secondly I desired a sound sufficient and satisfactory Answere to be made he hath answered even to those two Chapters which himselfe selected to make answere unto very sleightly slenderly and superficially and in no sorte substantially soundly and satisfactory as shall afterward appeare And touching my third request which consisteth of diverse branches let any man judge that hath seene and read his Answere whether it bee made as I desired in a good loving and Charitable manner which would best have beseemed him or in a scoffing and deriding fashion in sundrie places thereof which doth no way become him as also whether hee hath done it with this affection onely to follow Gods truth or with an affection rather to follow and advance mans errors and Constitutions against a manifest divine truth and lastly what reason he had not onely not to set his owne right and true name unto it but in steede thereof to set a false fictitious and counterfeit name calling himselfe Iohn at Stile What Is he ashamed of his owne right name Or doe any use to get credite by putting a wrong name to their worke But this is indeede Dignum patella operculum a false and counterfeite name being fittest most suteable to a false and counterfeite cause which is the thing he maintayneth Howbeit as one desirous to excuse himselfe herein he saith that my requiring of the Answerer to put his name unto the Answere is in effect asmuch as to debarre any man from answering unto it because of the Statute of 2. Elizabeth which doth saith he bind mens tongues and pennes within this Kingdome with the corde of a Praemunire from oppugning the Supremacie eyther by word or writing Whereunto I reply that he that in answering is required to put his name to his answere is so farre from being debarred from answering that cleane contrariewise hee is thereby permitted to answere if hee please so as he put his name thereunto Neyther doth that Statute of 2. Eliz. in this Kingdome inflict the penaltie of a Praemunire for the first offence See the Statute of 2. Eliz. c. 1. in Ireland as he surmiseth but onely losse of goods and Chattels It is indeede after once conviction for the second offence a Praemunire and for the third High Treason If then the penaltie of a Praemunire by that Statute be the thing he feared you see there was no cause for him to feare it hee being never before convicted or attaynted of that offence And is it not strange that he being a Lawyer as he saith he is and one of those as he likewise affirmeth that were debarred from pleading for not taking the Oath of Supremacie should neverthelesse be so ignorant in his owne profession concerning that Statute although himselfe also cite it as not to know what the penaltie is for the first offence therein May not then his owne words be here rightly returned to his owne bosome that seeing in his owne facultie he sheweth no greater skill Can it be imagined that going out of his owne element into the great Citie of Divinitie hee will doe any more then the fish on the shoare to gaspe a little for ayre But admit that for the first offence upon that Statute the penaltie had beene a Praemunire as hee conceived Will he therefore bee so faint-hearted in that his supposed Catholicke cause How doth this agree with that which he saith afterward that an Angell or a Man is bound by the instinct of Nature to love God better then themselves Yea he observeth that in the Naturall bodie of Man the hand will be content to loose it selfe for the preservation of the head and of the rest of the members And that in the Politicke Body of the Common-weale any good Subject will imbrace death for the conservation of his King and the Common-weale and thereupon he concludes that so also should any good Christian member of the Mysticall body of Christ willingly undergo all disasters in the world in attestation of his love to Christ and of his willingnesse to preserve the honour and common good of his Church And this motive saith he in that his Epistle Dedicatorie made him though a Lawyer to interpose himselfe for the defence of the Mysticall Body of Christ and to answere as he hath done in the behalfe thereof Now then doth it become him who seemeth here to be so magnanimous and couragious in his cause to shew himselfe neverthelesse so extreamely timorous as for feare of a Praemunire not to dare to set his right and true name unto that his Answere Yea the premises being well considered what reason hath he to taxe me as sometimes he doth for that being a Lawyer by profession I neverthelesse meddle in these matters of Divinitie and concerning Religion For I gave before as I thinke a sufficient Apologie for these my doings in the Preface of my former Booke which he answereth not nor is able to answere And here I now may and doe further adde that even this Man mine Adversarie hath by his owne example justified me inasmuch as he being likewise a Lawyer as himselfe affirmeth doth neverthelesse as you see by his answering those two Chapters in my Booke meddle in these matters of Divinitie and concerning Religion aswell as I. And not onely his personall example but the doctrine also and reason he delivereth namely that every good member of the Mysticall body of Christ ought to interpose himselfe for the defence of the honour of Christ of his Church serveth very strongly to justifie my doings herein not only as lawfull but as requisite and necessarie and such as in dutie ought not to bee omitted But moreover vvhy doth he Dedicate that his Answere being a worke of Divinitie to his dearest Countrie-men The Lawyers of Ireland if Lawyers had nothing to doe in these matters of Divinitie or if the knowledge of things of that kind did not belong unto them Yea who knoweth not that Lawyers and men of all professions and estates have soules to save and that at the houre of their death it is not their skill or knowledge in Law Physicke or any other their worldly callings professions which serve onely but for this life that can doe them that good or yeeld them that comfort touching the next world eternall happinesse that the knowledge of Divinitie and of Gods true

doth not prove it and it is indeede but an humane devise and conceit and such as is before confuted in my former Booke pag. 95.96 97. whereunto he full maketh no answere And yet it is there shewed that the Companie both Militant and Triumphant make but one body and one Church unto CHRIST IESVS whereof he is the Head and that though in his bodily presence and humanitie hee be in heaven yet by his Deitie and power of his Spirit and word he is in Earth with his Church and can tell how to rule governe comfort confirme guide and direct it and to give all giftes and graces requisite and to doe and performe all the offices of an Head unto it much better then the Pope of Rome or any man mortall whosoever Yea himselfe confuteth himselfe when he saith that in these words of CHRIST Reddite quaesunt Caesaris Caesari quaesunt Dei Deo By this word Caesari is understood saith he The Supreme Governor in Temporall affaires and by the word Deo the Supreme Governor in Spirituall affaires For thereupon it followeth that then is not the Pope of Rome the supreme governor in those spirituall and Ecclesiasticall affaires unlesse he will say that the Pope is God But whereas he maketh Caesar or the Emperor to be the supreme Governour in Temporall affayres onely as though he had no Authoritie in spirituall or Ecclesiasticall matters also therein is still his error because it is before most manifestly proved that even the heathen Emperors and much more those that were Christian Emperors lawfully might did cōmand for God his service Religion dealt in matters Ecclesiasticall aswell as Civill Temporall Yea Rex est persona mixta as our law also calleth him in respect of that his interest Authoritie in causes both Ecclesiasticall Civill For which cause likewise amongst Divines he is said to bee Custos utriusque Tabulae As for that his calumnious speech against Luther and Calvine which he here also inserteth Luther tom 1. in Genes cap. 9. tom 3. Ann●t in Deut. 6. fol. 40. tom 2. responed Ambr Catherinum fol 150. 152. c. Calvin Inst. l b. 4 cap 20. in Rom 13. c. as though they wrote against the obedience due to Princes and their lawes it hath beene often answered by sundrie Protestants and the untruth of it is so notorious as that the workes and writings of them both doe shew and openly proclayme the contrarie to the world if men would please to read them and not to wrest their wordes but to take them everie where in a right sense But what meaneth he by this that he saith Kings and Princes may more confidently build the safetie of their persons estates upon the loyaltie of their Catholicke subjects then upon any Protestant subjects what are Papists whom he calleth Catholicks more loyall to Protestant Kings and Princes then Protestants Is there any likelihood of trueth in this Or doth he thinke that Protestant Kings and Princes will or can be so perswaded For is it possible that they who for love or affection to the Pope and Popish Religion denie and oppugne the Kings SUPREMACIE and the true Christian RELIGION he professeth and defendeth can be more loyall or better subjects unto him then those that acknowledge his SUPREMACIE RELIGION by his Authoritie established Thankefully and joyfully embracing them both praying unto God for the continuance of them and for all maner of happinesse and prosperitie upon him and his which is the defendor and maintayner of them both amongst us and thinke themselves bound in duetie and conscience so to doe Comparisons they say are odious and therefore I could have wished that he had forborne them neyther needed he to have used them For if wee all both Protestants and Papists bee in all respects and at all times found faithfull true and good Subjects to his Majestie as of right duetie we all ought and as I hope we all shall be I doubt not but it will suffice although we strive not thus to provoke one another by Comparative or Superlative termes But what reason hath he further to call Calvine as he doth the sensuall Libertine of this age who wrote against the libertines and against all licentiousnesse and all manner of ungodlinesse and impietie whatsoever For so his many learned laborious godly and worthy workes doe abundantly testifie and declare to the world Will Papists never cease their malitious and untrue accusations against Luther Calvine Beza and other Protestants 5 The second Text I alledged to prove the Kings Supremacie over all persons Ecclesiasticall aswell as Civill within his owne Dominions is taken out of S. Paul in Rom. 13. where S. Paul saith thus Rom. 13.1.2.3.4.5.6 c. Let everie Soule be subject to the higher powers for there is no power but of God and the powers that be be ordained of God Whosoever therefore resisteth the power resisteth the ordinance of God and they that resist shall receive to themselves condemnation For Magistrates are not to bee feared for good workes but for evill Wilt thou then be without feare of the power Doe well so shalt thou have prayse for the same For he is the Minister of God unto thee for thy good but if you doe evill feare For hee beareth not the Sword in vaine For he is the Minister of God a revenger to execute wrath upon him that doth evill Wherefore yee must be subject not onely because of wrath but also for conscience sake And for this cause pay yee tribute also For they are Gods Ministers imploying themselves for that very purpose By the higher powers in this Text whereto subjection is required which beare the sword for the punishment of the evill doers and for the prayse of them that doe well is meant 1. Pet. 2.13.14 as S. Peter also hath before shewed those that be Kings Princes and such like Civill and Temporall Magistrates And this is so evident as that though my Adversary doth not yet the Rhemists doe ingeniously confesse Rhem. Annot. in Rom. 13. vers 4. and teach it For That the Apostle meaneth here specially of Temporall powers we may see say they by the sword tribute and externall compulsion he here attributeth to them Neyther was there then as they say any doubt conceaved by Christian men whether they should obey their Spirituall powers or Spirituall Governors yea or no which is another reason they them give to shew that this Text is not to bee expounded of Spirituall Origen in hunc locum but of Civill and temporall Rulers and Magistrates Origen likewise declareth the same affirming them to be Non Antistites Principes Ecclesiarum sed Mundi judices seculi potestates Not Bishops and Prelates of Churches but worldly Iudges and secular Powers In like sort S. Ambrose affirmeth them to be Reges Ambros in hunc locum Aug. de Catech. rudibus cap. 21. seculi