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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
A70152	An ansvver to a popish pamphlet called the touch-stone of the reformed gospell. made speciallie out of themselves. By William Guild, D.D. and preacher of Gods word.	Guild, William, 1586-1657.	1656 (1656)	Wing G2202; ESTC R221580	101,567	372

rejoyce in my sufferings for you and fill up that which is wanting of the afflictions of Christ in my flesh for his bodies sake which is the Church To which I answere The true meaning of these words in their own Aquinas words on this place is this saying These words according to the superfice might haue an ill sense as if Christs passion were not sufficient for our redemption but for filling up that which wants the sufferings of the saints wer to be added but this is hereticall sayeth he for the blood of Christ is sufficient for the redemption of many worlds himself being the propitiation for our sinnes but it is to be understood sayeth he that Christ and his Church make up but one mysticall person whose head is Christ and all the godlie are his bodie members thereof this then was wanting that as Christ had suffered in his naturall bodie so he was to suffer in Pauls person as a member of his mysticall bodie Christs sufferings in his bodie being for the redemptiō of his Church but the sufferings of the saints for the Church being for this that by their example the Church may be confirmed sayeth he where we see that the sufferings of the saints serve to the church for cōformity confirmation but not as this Pamphleter would haue them to be a treasure for papall indulgences to bring in a treasure of money to the popes coffers The second place which he brings is Philip. 2. 30. wherein Paul exhorteth the Philippians to receiue Epaphroditus with all gladnes because for the work of Christ hee was neare to death to supplie their work of service towards him which as Aquinas says They were not able in their owne persons to performe to him which words of Paul no more proveth the Pamphleters point wherat he aimeth of the benefit of popish indulgences then that Rome is in Vtopia but showeth both his usuall impertinencie impudence and ignorance 18. THat no man can do works of supererogation VVHich he sayeth is contrarie to Math. 19. 21. wher our Saviour sayeth to the young rich-man If thou will be perfect go sell all that which thou hast and give to the poor c. and follow me whēce it plainlie appeareth sayeth he that a man by the assistance of Gods grace may do somthings counselled which are of more perfection than are things commanded To whom I answere 1. in their owne Ferus words on this place saying In these words is implyed that which is necessarie commanded to all to wit Poverty of spirit which is nothing else but with the heart to cleaue to no creature neither doeth the kingdome of heaven belong to any but to such as do so sayeth he 2. This cōmand to this young at this time to sell all was a personall cōmand given for this end to discover this young mans covetousnes and hypocrisie in saying he had keeped the whole law from his youth like that personall command given to Abraham of sacrificing Isaac to discover his great faith and obedience to all after ages And wee know that such personall cōmands for tryall or discovery doth not tye all 3. The perfection of Angels is to do Gods Commandements as wee see Psal 103. 20. and in that petition of the Lords prayer Thy will be done on earth as it is in heaven Yea Christs owne perfection was in this the doing of his Fathers will shall wretched sinfull man be able to go beyond the perfectiō of these The second place which he bringeth is 1. Cor. 7. 25. Now concerning virgins I haue no Commandement of the Lord yet I give my judgement we reade counsell sayeth hee and to do that which is counselled is not necessarie because one nevertheless may bee saved sayeth he To which place I answere 1. Not only the origin●ll hath the word judgemēt 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not counsell but also Cardinall Cajetan acknowledgeth the same on that place ingenouslie 2. By command the Apostle meaneth a generall command oblieging all persons at all times as the precepts of the Morall Law do and concerning such special cōmands of living single and keeping virginitie hee showeth that he hath no such Cōmandement of the Lord but in regard of the present condition of Christians lyable to daylie persecution he declares his judgement only that to live single in the estate of virginitie it is better then to liue in a married estate for their owne good but not that thereby they could supererogat at Gods hands therfore leaving it in the meane time free to every one to do as God hath distributed to every one his gifts as he speaketh 1. Cor. 7. 17. 3 Gerson de consult evang statu perfect and with him their Paludanus in lib. 3. sent d. 34. q. 3. do teach That some may attaine to as great hight of perfection living in marriage and possessing riches as we see in Abraham Iob as they who liue single or in the estate of povertie As also Jansenius in his concord on the Evangelists cap. 100. alleadging the authoritie of Aquinas teacheth That the perfection of a Christian life consisteth essentiallie in keeping of Gods Commandements Aquin 2 2. q. 184. art 3. and as we see Philip. 4. 8. beyond which in performance can no flesh go Lastlie We find in scripture Gods counsell to man his cōmand to be all one as these places testifie psal 73. 24. Prov. 1. 25. 30. Jer. 49. 20. Act. 20. 27. and Revel 3. 18. How soever with man it may be said as it is proverbiall Counsell is no command The third place which he bringes is Math. 19 12. There be Eunuchs who haue made themselves so for the kingdome of heaven he that is able to receive it let him receive or keepe it now of precepts it is not said keepe them who may or is able but keep thē absolutlie sayeth he For answere 1. Let him hear the Iesuite Maldonats exposition upon this place saying The words receive it in this place signifieth the same as to understand for Christ thereby would say no other thing than elswhere hee useth to speake of any grave matter saying he that hath eares to heare let him heare sayeth he 2. These Eunnchs that made thēselves such that is lives as Eunuchs chastlie and in a single life the text sayeth that they did it for themselves to attaine to the kingdome of heaven which everie one is bound to do and not to supererogat for others As for Origens words which hee alleadgeth on the 1. Rom. 15. saying These things which we do over aboue our dutie I find nowise in that place and though they were yet we must distinguish betweene duties to which wee are bound by a generall precept common to all as hath beene said duties to which we are not so bound but left to the performance therof according as every one findeth himself gifted or not which answere serveth also to that place alleadged out of

that none of them should brag of preheminence The seventh place is Iohn 21. 15. where Christ sayeth to Peter Feed my sheep that is sayth he governe my Church whereunto I shall answere onlie in Cardinall Cusanus words lib. 2. de concord Cath. cap. 13. saying If it was spoken to Peter feed my sheep yet it is manifest sayeth hee that this feeding was but by the word and his holie example and that according to S. Augustin in his Commentarie on these words the same was commanded likewise to all the others in saying go yee into all the world and preach the Gospell to everie creature so that nothing is spoken to Peter sayeth he which importeth any other power and therefore we conclude rightlie sayeth the Cardinall that all the Apostles were equall in power with Peter Bellar. also l. 4. de pont cap. 23. § addit acknowledgeth that what was givē to peter by these words feed my sheep was given to all by these other words as my Father sent me so send I you His last place which he bringeth is Math 12. 25. Every kingdome divided against it self is brought to desolation and if Satan cast out satan c. whence he most ridiculouslie reasoneth thus Satan hath a kingdome whereof he is chief if then there be not onelie a visible head of the Church triumphant in heaven but also a visible head even in hell why not also a visible head on earth sayeth he risum teneatis amici A goodlie conformitie indeed But as he would ha●e the Church to haue a visible vicar head on earth aswell as a chief one in heaven so he should let Satan also haue a visible vicar head on earth aswel as he is the chief head in hel and indeed wee acknowledge the Pope to be that vicar of his power but not the vicar of Christ Horned like the Lamb but speaking like the Dragon Revel 13. 11. As for Testimonies of Fathers which he citeth as of Theophy lact who calleth Peter the prince of the disciples this importeth no more supremacie of jurisdiction over the rest nor where it is said of Virgil That he is the Prince of poets that therefore he had jurisdiction over all poets in his age Therefore Cyril Hier his words which he also citeth showeth the true meaning thereof calling Peter Prince that is The most excellent of the Apostles which none doth deny And wheras Eusebius calleth him The first Bishope of Christians this importeth onlie primacie in order but no supremacie of power As for Chrisostome his 55. Homile on Mathew where he alleadgeth that hee is ther called The head of the church there is no such title there which as I shall show heere-after Pope Gregorie calleth proud and prophane Lastly he citeth one Euthymius a late Monck as a Father who lived 1118. years after Christ who calleth Peter Master of the whole World not by dominion over it as all knoweth but in respect of that Apostolicall commission Math. 28. 19. Go teach all nations c. And the last is Pope Leo's testimonie in his owne behalf calling Peter Head and chief of the Apostles in the sense forenamed and yet all these prove onlie what Peter was personallie but nowise that the Pope is the same successivelie But before I leaue this so pleaded for papall supremacie I will batter this loftiest tow●e of mysticall Babylon with a batterie furnished onlie by a Pope himself Gregorie the great thus Bellarmin lib. 2. de pont cap. 31. proveth the Popes supremacie by these two titles given to him to wit that he is called The Head of the Church and Vniversall Bishop Of the first wherof sayeth Gregorie lib. 4. indict epist 36 It is Sa●anicall pride by any such title of Head so to subject all Christs members to one man which cohereth to one Head onely alone Christ Iesus And of the second he saith Any one so to mount aboue others to such an hight of singularitie as that he would be under none but he alone would bee aboue all as Pope Boniface thereafter claimed Extrav lib. 1. Tit. 8. cap. 1. to be acknowledged by al under paine of damnation It is a most proud and prophane usurpation And lest that Gregorie should seem to oppose these titles in the person of Iohn Bishop of Constantinople who first obtained the same from the Emperour Manritiꝰ as a wrong done to him or his sea to whom these titles wer due Therfore 1. he cleareth himself of this saying to the Emperour Epist 32. In this matter most religious Lord do I defend any cause of mine or do I challenge heerin any wrong done to mee No. And yet the more to cleare this he sayeth epist 36. None of my Predecessours would ever consent to use such a prophane title no not Peter himself the first founder of this sea who altho he was chief of the Apostles and according to his Apostle-ship had the care of all the Church committed to him yet notwithstanding sayth he was not called the universall Apostle And in the same Epistle to Eulogiꝰ B. of Alexandria hee showeth that himself would no wise accept of any such style when it was offered to him And therefore he sayeth to Eulogius Let not your Holinesse in your letters style any man whosoever universall Bishope yea morover sayeth he epist 38. I confidentlie affirme that whosoever calleth himself universall Bishope or desireth so to be called he is the fore-runner of Antichrist Yea more yet epist 39. lib. 6. epist 30 whosoever assenteth or acknowledgeth any such style he loseth the faith sayeth hee and maketh shipwracke thereof a sadd doom against all papists all which made Cardinall Cusanꝰ to say thus lib. 2. de concord Cath. cap. 13. whil we defend this that the Pope is not universall Bishope but onlie the first aboue others to wit in place or primacie in so doing we defend the truth sayth he Thus doth a great Pope and famous Cardinall pleade against papall supremacie as much as any Protestant can do 12. THat a womā may be head or supreame governesse of the Church in all causes as the late Queene Elizabeth was VVHich is contrarie sayeth hee to Tim. 2. 11. where it is said Let the woman learne in silence with all subjection but I suffer not a woman to teach nor to usurp authoritie over the man and againe 1. Cor. 14. 34. Let women hold their peace in the Churches whereunto I answere that none of these Texts proveth any other thing but onlie the subjection of a married wife to her husband and that no woman whosoever should usurp the publick pastourall office of preaching and thus do Aquinas Lombard Cajetan and other Romanists expound their late Est●ꝰ especially And as for that Religious late Queene of happie memorie Shee was Supreame Governesse of the Church within her Dominions in causes Ecclesiasticall no otherwi●e than as we reade David was in everie matter pertayning to God as we see 1. Chron. 26. 32. and as