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
A80756	The royal prerogative vindicated in the converted recusant convinced by Scripture, reasons, fathers, and councils, that the oath of abjuration (compared with those of allegiance, and supremacy) containeth nothing, but what may be lawfully taken by every pious Christian, and loyal subject; and that the known doctrine, and discipline of the Church of England, in opposition to Popery on the one hand, and all sects, and schisms on the other, is the safest way to peace and loyalty here, and salvation hereafter. To which is annexed The King's supremacy in all causes, ecclesiastical, and civil, asserted in a sermon preached at the assises at Monmouth before Sir Robert Hide, one of his Majestie's judges, March 30. 1661. / By John Cragge, M.A.	Cragge, John, M.A.	1661 (1661)	Wing C6790; Wing C6786; Thomason E2261_1; Thomason E2261_2; ESTC R210148	173,676	266

palpably false The Church of Rome neither is nor ever was the Catholick Church once it was a sound Member thereof now not so much as a sound Member Dr. Rainolds (b) Rainolds in his Six Positions and others have unanswerably proved it Gent. What not the Romane the Catholick Church whose Faith (c) Rom. i. ● 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is spoken of throughout the whole World and hath taken Possession thereof according to the Divine Poet Sedes summa Petri quae Pastoralis honoris Facta caput mundi quicquid non possidet Armis Relligione te net Minist The Romane Church at the best was but a particular Church not the Catholick or whole which Saint Paul clears saying Rom. i. 5 6. They had received Grace for Obedience to the Faith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 among all the Gentiles or all Nations 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 among whom are ye also But a Church which is but one amongst the rest cannot be the whole or Vniversal Church It is as absurd to say that the Romane is the Vniversal or Catholick Church as to affirm that England is the Vniversal World Therefore Saint Chrysostome descanting upon those Words saith (d) Romanis scribens qui velnt in totius orbis vertice constituti erant nihil prae reliquis Gentibus illis praecipuè adscribit Neque enim ideo quòd tum potentes erant regnabant plus rerum spiritualium eos habere dieit sed Quemadmodū inquit omnibus Gentibus praedicamus ità vobis connumerans eos Scythis Thracibus Nisi enim hoc significare voluisset superfluum erat dicere In quibus estis vos Chrysost ad Rom. Homil. 1. Paul writing to the Romanes who were placed as it were in a sublime Turret of the whole world ascribes no special prerogative to them above other Nations for neither then because they were potent and bore rule did he say they had more of spiritual things but he saith As we Preach to all Nations so to you reckoning them with the Scythians and Thracians And unless this had been his meaning it had been superfluous to say Among whom are ye also Theodoret saith (e) Theodoret. super Rom. cap. i. He distinguished not them the Romanes as having Dominion over the world from other Nations but joyned them with them Eos non ut qui totius orbis terrarum Dominium obtinerent aliis Gentibus secrevit sed aliis commiscuit Gent. Though the Romane Church be not the Catholick or whole Church as the Head is not the whole Body yet as all the Members depend upon the Head and receive Animal Spirits thence so all the Members of the Catholick depend upon the Romane and communicate with it Hence Saint Cyprian (f) Cyptian lib. 4. Epist 8. calleth the agreement with the Bishop of Rome and communicating with him Catholicae Ecclesiae unitatem the firm holding the unity of the Catholick Church And writing to Antonianus in the same Book he accounteth it for one thing to communicate with Cornelius the Bishop of Rome and to communicate with the Catholick Church Minist The Antients were of another Judgement amongst whom Oecumenius (g) Oecumenius in Rom. cap. 1. pulls down the Romane Crest in his Commentary upon Rom. 1. 6. saying 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ad modestiam revocat so Budaeus renders it He humbles or brings down their Wisdom the Romanes as if he had said Do not think that the Imperial City Rome hath more Prerogative then others but ye are called together with other Gentiles With whom accords Theophylact saying (h) Hic tollit eorum cogitationem de Primatu non enim inquit Alias antecellitis gentes tametsi imperium vobis usurpetis verum enim Perinde ac caeteris sic vobis praedicamus nè igitur turgeatis fastu Theophyl in Rom. cap. i. He takes away their Imagination of Primacy for Paul saith not Ye excell other Nations or the rest of the Gentiles although ye should usurp Rule to your selves but We preach even unto you as we do unto others lest therefore ye should swell with Pride There is not that dependance of other Churches with Rome as is of the Members with the Head The Members cannot live without the Head The Church was Catholick before Rome was a Member thereof and might continue so still though the Romane Church and the Hierarchie thereof were wholy extinct Your Paralogism taken from Saint Cyprian's Advice is Complicatio fallaciarum a Fardle of Fallacies First Non Causae ut Causae for the Essence of Catholick Vnion did not consist in Communion with the Roman Church Saint Steven with many thousand lived and dyed in the Unity of the Catholick Faith and never knew Romish Communion Secondly Fallacia accidentis for it is a thing Contingent and not necessary that to communicate with the Romish Church is to communicate with the Catholick Church Christ enjoins the Jews to hear the Scribes and (i) Pharisees were but Novel Intruders for Antigonus Sochaeus was the first who succeeded Simeon the Just being Coëtanean with Alexander the Great Godwin Hebrew Antiquities lib. 1. page 37. Pharisees which is more then to communicate with them and yet they were not Heads but unsound Members of the Jewish Church as appears by our Saviour's Caution Beware of the Leaven of the Pharisees The same Saint Cyprian that calls Agreement with the Bishop of Rome (k) Catholicae Ecclesia unitatem ●●prian lib. 4. Epist Vnity of the Catholick Church reproves Cornelius and Stephanus both Bishops of Rome and told them that they were both deceived and would not therefore agree with them Gent. But we have been taught that There is no Salvation out of the Romane Church that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Pillar and ground of Truth 1 Tim. iii. 15. Whose Doctrine is spread over the Earth Minist There is Salvation to them that are baptized believe and repent Mark xvi 16. Act. ii 38. and which have all the ordinary means of Salvation 1 Tim. ii 4. but without Dependance upon the Church of Rome people may be Baptised Beleeve Repent and have all the ordinarie means of Salvation as appears by the Jews Acts ii 41. the Evnuch Acts viii 37. Lydia Acts xvi 14. many Gentiles Acts xiii 48. the Elect Lady and her children 2 John i. 2 4. the seven Churches of Asia Apocal. ii 3. all these Independents of that Church This is confirmed by Occham (l) Extrae ecclesiam autē Romanam potest esse salus quemadmodum post Ascensionem Christi fuit salus antequam Romana Ecclesia inchoaretur Occham Dialog part i. lib. 5. cap. 23. one of your own Schole-men who proclaims that Out of the Romane Church may be Salvation as after our Saviour's Ascension there was Salvation before the Romane Church had any being And Aeneas Sylvius (m) Ante Concilium Nicenum quisque sibi vivebat parvus respectus habebatur ad Ecclesiam Romanam Aeneas Sylvius Epist 288. who was

Empire which hath been taken from Rome above twelve hundred years The seventh Head is (c) Novissimâ illius putà Pontisi●i● capitis vice qua demum ●ajularet Meretricem Mede supra that of the Popes which ever since succeeded the decaied Emperours and this is that which carries this Mystical Whore Fourthly These ten Horns of the Beast that the last Head was adorned withall are ten Kingdoms not known in Saint John's time but arising out of the dissolution of the Romane Empire 1st Vortimer of the Britains 2ly Hengist of the Saxons 3ly Childeric of the Franks 4ly Gunderick of the Burgundians 5ly Riciarius of the Alamans 6ly Gensericus of the Vandals 7ly Theodoricus of the Wisi-Goths 8ly Sumanus of the Alamans 9ly Theodemir of the Ostro-Goths 10ly Marcian of the Grecians These are characterized to be Contemporanean with this Apocalyptical Babylon Fifthly These ten Horns under the Banner of the false Prophet that fight against the Lamb are those ten Kingdoms that have fought under the conduct of the Pope against Christ but he rides on upon his White horse conquering and will conquer Which is so evident that Viega (d) Nobis etiam iliud d●cendum videtur cum Aretha Primasio Ambrosio Ansberto Haimone Idololatriam ejus verbis significari defecturamque esse Romam fide atque adeò futuram esse habitationem Daemoniorum ob execranda fiagitia Idololatriae superstitionē Viega in locum after a long Dispute is forced to conclude that he is of the same judgment with Arethas Primasius Ambrose Ansbert Haimon that Idolatrie is signified and that Rome shall Apostate from the Faith and become an habitation of Devils for her execrable crimes and superstitious Idolarrie Thus you see this painted Strumpet described as if she had been Emblemed by Messallina Augusta in the Satyrist (e) Juvenal Satyr 6. Nuda papillis Constitit auratis titulum mentita Lyciscae Gent. Well you have made this more probable then I imagined prove also your last Position that The Romish Hierarchie is Antichristian and I will yield you the Church of Rome is not the true Church Minist I shall supererogate in this and prove that the Hierarchist or Bishop of Rome himselfe is Anti-Christ Gent. That will be strange News in the Vaticane where they are possest that Anti-Christ is a Jew of the Tribe of Dan that should sit in Jerusalem Minist That is a Fable which even your own Jesuits reject amongst whom Viega (f) In hâc multa sunt ad quae Visio invita repugnans trahitur Viega in Apocalyps xvii proclaims it can never be reconciled to the Apocalyptical Vision For Anti-Christ must not sit at Jerusalem but be eminently visible in the Church wherefore the Apostle saith 2 Thess ii 3. Let no man deceive you by any means for this day shall not come except there come 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a falling away first and that man of sin be revealed that Son of perdition The Antients among whom Saint Augustine interpret this of Anti-Christ's falling from the Faith (g) Nulli dubium est eum de Anti-Christo ista dixisse August De Civitate Dei lib. 20. cap. 19. No man doubts saith he but the Apostle spake that of Anti-Christ Aquinas is of the same Judgment Gent. We deny not but it is meant of a defection from Faith and of Anti-Christ but how reacheth it the Pope may not Luther and Calvine be as well struck at here who Apostated from the Church of Rome Minist No for this Anti-Christ is further characterized 1 Timoth. iiii 1. that he shall depart from the Truth attending to spirits of errour and Doctrine of Devils What is that they shall forbid marriage and abstinence from meats which God hath created to be received with Thanks-giving When did ever Luther Calvin or any of their Followers so it is apparent the Pope forbids marriage to all in Holy Orders interdicts meats and that under penaltie of Death Saint Paul saith further 2 Thess ii 7. The Mysterie of iniquitie worketh onely he which now withholdeth will lett it till he be taken out of the way All interpret this of the exstirpation of the Romane Empire So expresly Tertullian (h) Donec de medio fiat quis nisi Romanus status cujus abscissio in decem Reges Anti-Christum superinduest tunc revelabitur iniquus Tertull. De resurrect carnis Till he be taken out of the way saith he till the Romane State be defalked whose division into ten Kingdoms will bring in Anti-Christ and then that Wicked one shall be revealed Cyril saith (i) Non priùs vemet Dominus quàm regni Romani defectus fiat appareat Anti-Christus qui interficiet Sanctos Cyril Carthus The Lord will not come before there be a defection of the Romane Empire and Anti-Christ appear who will slay the Saints Hilarie saith (k) Hisar contra Auxentium Anti-Christ shall come when the times of the Romane Empire shall be compleated and that he shall sit in the same Temple we now honour and shall be contrary unto Christ sub specie Euangelicae praedicationis under the pretext of preaching the Gospel and we know none except the Pope who hath risen by the fall of the Empire in so much that now the Imperial Seat Robes Crown Rents and all except the mere Title and spread-Eagle are his A Third Character of Anti-Christ is 2 Thess ii 4. that He shall sit in the Temple of God shewing himself as if he were God As the Heathen Emperours sate in the Capitol prescribing Rules to all captivated Nations so the Pope in the Vatican dictating Canons to all Churches So Saint Hierom (l) Anti-Christus simulabit se Ducent Foederis hoc est Legis Testamenti Dei. Hieron in Da● x. Anti-Christ shall fain himself to be Head of the Covenant that is of the Law and Testament of God And the Jesuits of Rhemes (m) Divines of Rhemes supra locum confess That Anti-Christ if ever he were in the Church shall be an Apostate or Renegado out of the Church and shall usurp upon it by Tyrannie and by challenging Religion and Government thereof so that he himself shall be adored in all the Churches of the world this is to sit in the Temple of God Gent. It is apparent that the Pope sitteth in the Temple of God and by his Superlative Grandeur overtops the Church But how doth that other part of the Character also belong unto him that he shews himself as if he were God Minist By assuming to himself with Herod the Name Attributes and Honour of God Christopher Marcellus used this Elogie to him in the second Lateran Council Tues alter Deus in terris Thou art a second God upon the Earth The Canonists stile him Dominum Deum Papam The Lord God the Pope It is their own expression (n) Dicere Dominum Deum nostrum Papam non potuisse statuere prout statuit Haereticum est Extravag Joan. xxii To

2. De Eucharist cap. 5. confesses but it will not infer Transubstantiation or a corporal presence when the the thing signified is in the natural substance thereof contained under the outward and visible signs this is the Transubstantiation which we denie And the Presence acknowledged by us though expressed by figurative Speeches is as real (e) Figuratio locutionis veritatem rei non perimit Rupert in Joann lib. 6. pag. 131. as theirs For first a Mystical Head is really present to the Mystical Body which is taught in Scripture by Tropical Expressions Psalm xlv Canticles Ephes v. John xv Secondly our Saviour's words about the other part of the Sacrament to wit This Cup is the new Testament in my Blood Luke xxii 20. is confessed by the Romists (f) Non negamus in verbo Calix Tropum esse Bel. larm De Eucharist lib. 1. cap. 11. themselves to be figurative why may not this as well Gent. But our Catholick Writers have taught that Transubstantiation may be gathered from those words of Consecration and that they are not figurative Minist Here you affirm two things First That your Catholick Writers taught that Transubstantiation may be gathered from the words of Consecration Secondly That they are not figurative For the former your Doctour Fisher once Bishop of Rochester ingenuously confesses that (g) Hactenus Matthaeus qui solus Testamenti Novi meminit neque ullum hic verbum positum est quo probetur in nostra Missa veram fieri carnis sangiuins Christi praesentiam Fisher Contra Captivit Babylon There is not somuch as one word there whereby the real bodily presence of the flesh and blood of Christ can be proved in the Mass no nor in any Scripture else these are his words Non potest per ullam Scripturam probari So you see it is acknowledged that your Popish Transubstantiation is Scriptureless For the latter That the words of Christ This is my Body are not taken figuratively but (h) Substantia panis nunquam est corpus Christi quamvis convertatur in ipsum Richard 4. Dist 11. in sine Art qu. 9. 6. properly consider these Arguments First If the Elements of Bread and Wine remain in their specifical Nature without alteration even after Consecration as before then the Words must needs be figurative for one individual substance cannot be predicated of another property but I shall prove anon by Scriptures and Fathers That the Elements of Bread and Wine remain in their specifical Nature without alteration even after Consecration as before Secondly The Body and Blood of Christ would be delivered and received without the Soul and Deitie of Christ For in propriety of Speech the Body is distinguished from the Blood and Soul If the Body be onely received as the letter purports then Christ is dead his Soul and Blood separated from his Body If by Body Blood and Soul be also meant it is a Synecdochical and so a figurative Expression the part put for the whole This Dilemma is not easilie answered Thirdly That which Christ delivered to be participated by his Disciples he did Sacramentally eat and drink himself Luke xxii 15. as (i) Hieron Ad Hedib Qu. 2. Saint Hierom (k) Chrysost in Matth. Hom. 83. Saint Chrysostom (l) Euthym. in Matth. xxvi cap. 64. Euthymius with (m) Aquin. 3. Quaest 81. Art 1. Vasques in 3. Disp 2. Conclusio est affirmans in qua omnes Catholici quos ego legerim plane conveniunt Sic. Vasquez many Schole-men affirm but if the words be literally interpreted then he did eat his own Flesh and drink his own Blood which the Cannibals abhor Fourthly If the Words be understood literally then Christ gave his passible and mortal Body to his Disciples but a passible and mortal Body could not be received of several Communicants and so be in several places at once could not wholly be contained in a piece of Bread be divided into parts without sensible effusion of Blood But Bellarmine avers (n) Corpus exhibitum Apostolis sumptum ab ipso Christo Domino vereerat passibile Bellarm. De Eucharist lib. 2. cap. 14. That The Body Christ gave his Disciples and they received was a passible Body Fifthly If our Saviour's Words be literally expounded then (o) Verum corpus Christi manet adhuc sub speciebus à Brutorum ore acceptis Turre-Cremata Dogs and Swine may eat the Flesh and drink the Blood of the Son of man but all that eat the Flesh and drink the Blood of the Son of man have everlasting life John vi 49 50. Sixthly If our Saviour's Words were literal and plain they themselves could not be so distracted and divided about the sence thereof but they are notoriously divided as Vasques confesses p Ingens q Vasques in 3. Thom. Tom. 3. inter Catholicos de horum verborum sensu est controversia There is a great Controversie amongst the Catholicks of the sence of these words And Suarez saith (q) Catholici in tanta opinionum varietate sunt constituti ut singulatim eas recensere nimis molesiū esset Suarez in 3. part Thomae Catholicks are in such variety of opinions that to reckon them severally were too troublesom Gent. What varietie of Opinions I had thought that there had been summa pax a compleat Harmonie Minist No for in every word their different Conceipts outstrip the number of Letters First For the subject of the Proposition Turre-Cremata saith (r) Turre-Cremata De Consecrat Dist 2. That The Pronoun This signifieth nothing so the sense would be Nothing is my Body Alexander of Hales saith (s) Alexander Hales 4. q. 10. m. 4. Artic. 2. Sect. 3. Hoc id est Panis transubstantiandus in corpus meum est corpus meum This that is the Bread to be transubstantiated into my Body is my Body Bonaventure saith (t) Pronomen demonstrat Panis substantiam sub Accidentibus quae oculis conspici potest Bonavent 4. Dist 8. Art 1. It signifies the Accidents and Forms of Bread Others say (u) Suarez in 3. partem Thomae Disp. 58. It signifies the Body of Christ Others say It signifieth confusedly that which is couched under the Forms And all of these have their Daedalian Windings Labyrinths and Limitations Secondly For the Copula or Verb Substantive Est Is Aquinas (x) Aquinas 3. q. 75. Art 8. Art qu. 78. expounds it by Continetur Under these forms my Body is contained Bellarmine (y) Bellarm. De Euchar lib 1. cap. 11. interprets it by Erit This shall be my Body Marsilius (z) Marsil 4. qu. 6. Art 1. by Transmutatur It is changed and converted into my Body Thirdly For the Predicate corpus meum My Body some make it materia prima the first matter of Christ's Body and that is common with the Bread and needs no Transubstantiation Others Corpus materiatum the materiate Body with the reasonable Soul Others an organized Body without reference to