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Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
head_n	church_n	member_n	mystical_a	3,558	5	10.4248	5	false

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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A00003	A sermon preached at Paules-Crosse the second day of Iune, being the last Sunday in Easter terme. 1622. By Thomas Ailesbury student in diuinitie	Ailesbury, Thomas, fl. 1622-1659.	1623 (1623)	STC 1000; ESTC S101513	32,856	62

relate But why it hath that denomination seeing Iehosaphat was not there buried but in the Citie of Dauid none of them declar● ſ Supplem 4. p●rt q 88 art 4. Res ondeo dicendum non potest multum per certitudinem sciri sed probabiliter potest colligi ex Scripturis Caluin Gualter in Ioel. Aquinas after he had said what the Iesuite out of him hath repeated and somewhat more yet doth not certainly determine but probably coniecture that to be the place And with Riberaes leaue it is more consonant to the literall sense That God will deliuer his people from the hands of the Assyrians to whom they were now captiuated And that hee might comfort them the more he doth allude to that miraculous victorie t 2 Chron. 20. that God gaue to Iehosaphat For listen Ribera as the Lord did then cause a ciuill discord and mutinie to arise in the Enemies campe wherein the children of Ammon destroyed those of Mount Seir therefore the place was called the valley of Beracah or blessing So is the Lord able to deliuer you out of the Assyrian yoke and to gather you from among the Nations Therefore whether Christ shall iudge in the ayre or on the earth in Mount Caluary or in the Valley of I●hosaphat we place it inter scita Scholae to be discussed in School●s not inter articulos fidei to be imbraced as an Article of our beleefe The circumstance of the place where m●kes me call to minde the time when the day of iudgement shall be which is ●s much or more vncertaine then the former so sealed vp that u Math 24 3● of that day and houre knoweth no man no not the Ang●ls saith our Lord but my Father onely It transcendeth the knowl●dge of man It transcendeth the knowledge of Angels and as it seemeth by Saint Mark● of the Sonne too who addes * Mark 13.32 not the Sonne but the Father Of man there is no maruaile who is ignorant of many things he is bound to know Neither is there any great scruple of th● Angels for though they see him that seeth all things yet in him they doe not see all things but thos● obiects that concurre to their Beatitude as the x Non 〈◊〉 ad intel●●●● 〈…〉 alia 〈…〉 14 〈…〉 Schoole-men haue bounded that * 〈…〉 too too large spe●ch of Gregory All th● doubt all the scruple and difficultie lyeth in Christ how he should be said not to know the day of iudgement Some haue thought this clause neque filius to haue beene crowded into the Text by the Arrians and Agnoaetae y Lib. 8. Epist 42 S. Gregory ad Eulogium layeth downe three expositions of the Fathers The first is that it is not to be referred to Christ the head but vnto vs the body as in the Scripture by reason of the mysticall vnion things are viz. Whatsoeuer you doe vnto these you doe it vnto me So it will be Christ knew it not in his members that is the Church knew it not But this is iustly discarded by z Bellar. lib. 5. de anima Christi cap. 5. Bellarmine for if Christ had not knowne it but in his members why doth hee adde no man no not the Angels seeing men and Angels are members of the mysticall body Secondly he knew it not because he hath not made vs to know it As God said to Abraham a Gen. 22.12 Now I know thou fearest me that is I haue made thee and all that know thee for to know it As we say now the Sunne shineth clearely now it is darkned not that euer claritie is separated from the body of the Sunne but that sometimes his light and beames are withdrawne from vs. So we say it is a ioyfull or sorrowfull day not in it selfe but because it is to vs either ioyfull or sorrowfull So our Sauiour knew not th●s day because he hath not made vs to know it Thirdly Christ knew this day in natura humanitatis but not ex natura humanitatis The man-Christ knew it but not as man in ipsa but not ex ipsa in the manhood but not by the manhood but speciall priuiledge of reuelation The b 〈…〉 4. q. 1. 〈◊〉 4. 〈…〉 Schoole-men tell vs of a twofold knowledge in Christ in verbo and in genere proprio The first whereby he seeth all things in the eternall Word The second whereby he seeth them in themselues And this againe is twofold either infused or acquisite His infused knowledge was powred into his manhood in the act of his conception when all knowledge the finite creature could be capabl● of was granted vnto him wh●reby he discerned all things But besides this he had an acquisite and experimentall knowledge whereby experience acquainted him with many things that practically he knew not before And in this respect if in any may he be said not to know the day of iudgement ●●●●nst Vbiq 〈◊〉 One thing more occurres vnto mee Christ saith not Vbique corpus but Vbicunque not that his body is euery where but wheresoeuer As he tooke on him the nature of man so that nature was finite had all the properties of a created natur● therefore had an vbi was contained within the limits the superficies and bounds of place Therefore locall motions are ascribed vnto him in the Scripture where he is said to descend and ascend and goe vnto the Father And after his resurrection Surrexit non est hic He is risen he is not here therefore he is not euery where The monstrous and new sprung error of Vbi quitie as c 〈…〉 carnal cap. 12 Bellarmine excellently obserueth euerteth all the Articles of our Creed that we beleeue touching the manhood of our Sauiour of his conception how could he be contained within the straites of blessed Maries wombe if hee be in all places how was he nayled to the Crosse if euery where how wrapped in linnen cloathes how intombed in a Sepulchre if his body be so spacious that it knoweth no limits how ascended he into heauen and d Acts 3 2● how doe the heauens containe him if hee bee not contained in any compasse It is true we acknowledge a Communication of properties and that not Rationall but Reall yet not of the natures but personall vnion not inherently in the natur●s but personally in the person of the Sonne of God So wee say that Christ is euery where and that the Virgins Sonne created the world not by the propriety of natures but by the communication of properties as e Non per proprietatem naturarum sed p●r communicationem proprietatum L●b 3. Sent. di●● 22. ● 2. Al●d est diuinitatem communica● humanitati aliud inhabitare Bellar. lib. 3. de Incar Christi cap. 16. Bonauenture acutely Neither are we ignorant of that of the Apostle In him dwelleth the fulnesse of the Godhead bodily yet it is one thing to dwell and another thing to bee communicated because of

the West and Easterne Eagles the Doctors of the Greeke and Latine Church shall meet in one harmonicall center of agreement as they did in the foure first Generall Councels we thinke it more then common insolencie to dissent from them But when the lightning hath shone in the West and darknesse vpon the face of the East and when the Westerne Eagles shall decline from the Church wee leaue those and cleaue to them that are gathered to the bodie S. Hierome in his time complaines to Damasus how the a Hieron ad Damas pap testatia vasa vel lignea Non vastitas Elementi liquentis interiacens longitud● terrarum c. Nunc in Occidente Sol Iustitiae oritur in Oriente Lucifer ille qui ceciderit posuit thronum suum Idem vt supra Eagles of the East had degenerated nothing but weeds sowre grapes thornes and thistles growing in their garden therefore hee had his recourse to the Sunne that then shone in the Westerne Church not the depth of the seas not the length of the earth could separate him from this light for sayes he Wheresoeuer the body is thither will the Eagles be gathered together But as his complaint was of the corruption of the East we iustly resume it bewayling the now declined estate of the Westerne Church That the Eagle of Rome the Patriarke of the Occidentall Church hath taken her flight from her body lamentably musing with the Prophet How is the faithfull Citie become a harlot Rome ancient Rome b L●tius praesideres religione divina quam dominatione terrena Leo in Natal Apostolorum Petri Pauli ser 1. famoused more for thy religion then conquests sacked thou art of thy pretious margarite of faith and veritie That thy Pope is c Reverendiss Episcopus Winton in respons Apol. pro Iuramento Fidelitatis contra Bellar. alius à Christo another from Christ we doubt not But if alius ab Antichristo another from Antichrist we deseruedly call it into question The like complaint make we of the inferiour Eagles of Rome of their new deuised expositions to vphold their drooping and dying cause To instance but in one who is in stead of all Cardinall Bellarmine who hath translated Christ into the Pope That Stone that corner Stone that pretious corner Stone and sure found●tion which d ●say 28.16 Esay the Prophet foretold and e 1 Pet. 2.6 Peter the Eagle applyed vnto Christ f Jn Histrionica sua praes●t●o●● affix in ●●o●●e l●b de Rom Pont●f Bellarmine hath squared it for the Pope He can conuert omnes into solos Christ saith of the Chalice g Matth. 26.27 Drinke you all of this that is saith hee h Clarissimè patet verba illa ad s●los Apost●lo● pertinere Bellar. de Sacram. Euchar lib. 4. c. 25. §. Re●●at●igit●r the Priests alone and manducationem in Monarchiam i Acts 10.13 Peter kill and eat ergo Peter was Head of the Church Therefore wee reiect this and such Eagles because they haue not kept them to the body And hereby we descry the Brownists and Separatists to be no Eagles those erring starres that haue no fixed motion in the Churches orbe who in stead of reso●ting to the body doe cut off themselues from vs by a schismaticall rent k Expos in Matth 24. S. Chrysostome obserueth that our Sauiour saith not exite but nolite credere goe you out but beleeue them not But like an expert Captaine prohibites all excursions from the Churches bounds nolite exire goe not out Beleeue them not auoid heresie Goe not out take heed of schisme Say our Church be deformed yet shee is not infectious Say the chaffe is mingled with the wheat Do we for the chaffes-sake forsake the threshing floore of the Lord Saint l Greg pastoral part 3. admonit 23. Gregory notes that our Lord in the Gospell ioynes salt and peace together * Mark 9.50 Haue salt with your selues and peace one with another Sal sinc pace non virtutis est donum sed damnationis argumentum Let your salt of doctrine season the Church with a peacefull vnion for the one without the other is not virtuous but vitious But most of all that Father Bishop Martyr S. Cyprian in th●t admirable Treatise of his De vnitate Ecclesiae h●th battered this forlorne error m Hanc vnitatem qui non tenet tenere se fidem credit Solis multi radij sed lumen vnum Rami arboris multi sed robur vnum de fonte vno rivi plurimi defluunt numerositas licet diffusa videatur vnitas tamen seruatur in origine Cypr. de vnit Ecclesiae nu 4. The vnitie of the Church he that holdeth not doth he thinke he holdeth the faith Many beames issue from the Sunne yet but one Sunne diuers Riuers streame from the fountaine yet but one head many branches arise from one root yet but one tree breake off a branch fractus germinare non potest it withereth it dyeth separate a Riuer from the fountaine praecisus arescet it dryeth vp and so no hauing of God for our Father vnlesse we take the Church for our Mother Let not Novatian a Separatist boast of his morall gifts and rectitude of faith which otherwise may be in him Christianus non est qui in Ecclesia Christi non inest He is no Christian that is not in the Church of Christ He may giue all his goods to the poore and his body to be burned yet * Non erit illa fidei corona sed poena perfidia Idab nu 12. occidi potest coronari non potest If he die without the Churches limits killed he may be crowned with martyrdome he cannot be Hitherto Cyprian Certes this sequestration sheweth them to be no Eagles who are not gathered to the body All this while haue I fought vnder Origens banner I leaue him now and proceed to the second exposition The second Exposition ANd that 's of n Hi●●on Comme 〈◊〉 in Matth. Hierome and o T●e 〈◊〉 in l●c 〈◊〉 homi●us proper no● mortius est in casam positas Matth 24. Iob ●9 2● 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whi●h s●●nti●s to●●●● 〈◊〉 ●●l Theophylact who conceiue by the bodie to be meant Christ suffering and dead vpon the Crosse by the Eagles the Saints whose garments are washed in the blood of the Lambe and by the gathering together the efficacie of his passions Wheresoeuer the dead body is as S. Matthew hath it and in Iob Wheresoeuer the wounded or slaine is which reading Th●ophylact keepeth not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to which also p Hae●●●●tia 〈…〉 similitud● c●●●ris ●●●u●●m●●a Bez● ann l. ● 1 C●●a●er Beza doth assent not the body but the carcasse to which the Eagles are gathered Holy Scripture proclaymeth that Christ suffered that Christ died for vs vpon the Crosse witnesse the q lib. 1● 3● Tormentors that abstained