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book_n	authority_n	canonical_a	receive_v	1,627	5	5.5364	4	false

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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

Apostles Preachers Evangelists Martyrs Confessours and the blessed Virgin Mary were all in Purgatory Gent. But there are authentick Scriptures for Purgatory how dare we then abjure or disbelieve it Minist Now you speak something to the purpose if your Assumption were true for (b) Chrysostom Contra Gentes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The holy Scriptures given by inspiration saith Athanasius are of themselves sufficient for the discovery of truth Bring but one clear place for Purgatory and you win the Goal But your own Champions disclaim such Weapons Durand saith (c) Nec Scriptura expressè de iis loquitur Durand 4. Dist 20. q. 3. Scripture speaks nothing of Purgatory and Indulgences Antonine saith (d) Nihil expressè habemus in sacra Scriptura Antonin Summa Moral p. 1. Tit. 10. cap. 3. We have nothing expresly of them in holy Scripture Alphonsus a Castro saith (e) Nulla res quam minùs apertè sacrae Scriptura prodiderunt Alphons à Castro Contr. Hares lib. 8. There is nothing of whom Scripture speaks less plainly Else why should Roffensis acknowledge the Latine Church discovered it lately and that by little and little The Greeks have no glimpse of it yet (f) Whitak Contra. 1. cap. 5. Quaest 6. If it were revealed in Scripture Scripture was the same and as clear in Primitive and succeeding times as now Besides Bellarmine Lindan and other Bigots of your Faction marshal Purgatory amongst Traditions which are as your Doctor Kellison (g) Doctor Kellison Survey lib. 8. cap. 3. describes them an opinion or Custom of the Church not written in holy Scriptures but delivered by the hands of the Church from time to time With whom consents Bellarmine saying (h) Bellarmin De verbo Dei lib. 4. cap. 2. Traditions signifie that Doctrine that is not written by the first Authours in any Apostolick Book Gent. There is express Scripture 2 Macchab. xii 44. for praying for the dead a reconciliation for the dead vers 45. that they might be delivered from sin which inforces Purgatory Minist First The Jews from whom Christians received the Canon with Origen Cyprian Hierom Augustine Melito Bishop of Sardis Eusebius Epiphanius deny that Book to be (i) Veteris Testamenti libros meditare duos viginti tu itaque cùm sis filius Ecclesiae non transgredieris illius terminos Cyril Catech. 4. Canonical Scripture and therefore from it can nothing be concluded The Church saith St. Hierome (k) Maccabaeorum libros legit Ecclesia sed eas inter Canonicas Scripturas non recipit legit ad aedificationem plebis non ad authoritatem Dogmatum confirmandam Hieron in Prafat lib. Solom reads the Books of Macchabees but receives them not amongst Canonical Scriptures reads them for edification of the people but not for confirmation of the Authority of doubtful Opinions Else one might from thence with the Circumcelliones digest that mistake that Self-murder is lawful from that unnatural act of Razias commended 2 Macchab. xiv 41. as Heroical Secondly Admit the Authority were authentick Purgatory will not follow from prayer for the Dead there are many other reasons assigned as it formerly hinted And whereas it is said He made a Reconciliation for the dead that they might be delivered from sin the meaning is that the living might be delivered from the plague or punishment deserved by that prophanation or Sin that was committed by them which are dead and this will neither infer Purgatory nor any Popish Errour Gent. Scriptures also that are undoubtedly Canonical make for Purgatory Matth. xxv 26. Agree with thine adversary quickly whilest thou art in the way with him lest at any time the Adversary deliver thee to the Judg and the Judg deliver thee to the Officers and thou be cast into prison verily I say unto thee thou shalt by no means come out thence till thou hast payed the uttermost farthing Minist He must be a good Chymist that can extract the fire of Purgatory hence First The words are symbolical which by Bellarmine's (m) Convenit inter nos adversarios ex solo literali sensu peti debere argumenta efficacia Bellarm lib. 3. De verbo Dei cap. 3. Confession are not argumentative For Arguments saith he can onely be drawn from the literal sense Secondly Saint Augustine (n) Donec solvas novissimum quadrantem miror si non eam significat poenam quae vocatur aeterna August De serm Dom. in monte lib. 6. here by prison understands Hell not Purgatory and parallels with that place of the Psalmist Psalm cx 1. Sit thou on my right-hand until I make thine enemies thy footstool and that of the Evangelist Matth. i. o In illis sunt quae cū libris Canonicis pugnani vel 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vel 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vel apertê falsa 1 Macchab. vi 2. Macchab. 14. 2. M. 12. Bucan Institut Theol. p. 37. 25. He knew her not untill She had brought forth Her first begotten Son where the first implies not that after Christ's Enemies were subdued He should sit on God's right hand no longer nor the latter helpeth the Inference of Helvidius that after our Saviour's Birth Joseph knew his Wife Saint Augustine therefore concludeth (o) Donec significat non finem poenae sed continuationem miseriae August supra locum that till in this place signifies not an end of pain but a continuance of Misery Thou shalt saith Hugo (p) Semper solves nunquam persolves Hugo ex Remigio out of Remigius be ever paying yet never satisfy Which exposition Calvine and Bucer and Musculus do not onely q Ostendit debitum solvendum sed non debitorem solvendo Piscator in Matthaeum v. 26. embrace but Anselm and Beda Aquinas and Gorram Ammonius and Avendado Maldonat and Jansenius with I know not how many of their own Consorts now the sequel would be prodigious The damned souls in Hell shall never fully satisfy therefore there is Purgatory cujus contrarium est verum Gent. Christ saith Matt. xii 32. Whosoever speaketh against the Holy Ghost it shall not be forgiven him neither in this World neither in the World to come implying that there is a remission or pardon in the World to come Minist None ever held a remission and pardon of Sins in the World to come but Origen (r) Origenes ipsum Diabolum atque Angelos ejus post graviora pro meritis diuturniora supplicia ex illis cruciatibus cruendos atque sociandos sanctis Angelis credidit August De Civitate Dei lib. 21. cap. 17. who with his misericordes Doctores believed that the Devil himself and his Angels after great and long punishment suffered for their wickedness shall be delivered from their torments and shall be placed in Heaven with the Holy Angels of God and that (s) Origen in Epistola cap. 6. lib. 5. Christ should descend into Hell and be crucified again for them for whom the

a living Body Others a living Body Durand (a) Durand 4. Dist 10. q. 4. makes it a Body indeed bodyless without quantitie dimensions or parts Occham (b) Occham 4. Dist 10. q. 4. a body having quantitie without extention figure and order of parts Bellarmine (c) Bellarm. De Euchar. lib. 3. cap. 4. lib. 1. cap. 2. 14. a Body having dimensions without external relation to place or ubi a Body without matter like Angels and Spirits which he resembles by the image of man's face reflecting in a Glass A Body saith (d) Suarez in 3. partem Thomae Disp 52. Suarez having the stature of a man palpable contradiction and yet contained in every crumb of Bread Thus the Romists incurr that of the Poet. (e) Horat. Satyra 1. Dum vitant vitia in contraria currunt For to avoid one Figure or Metonymie in our Saviour's Words they are forced to forge innumerable Figures sixteen at the least as Bishop Jewel hath observed to make it a phantastical Body or rather Chimera or Ens fictum impossibile a Body bodyless Gent. But the antient Fathers and our Scholemen agree That this Conversion though mysterious and inscrutable is by Transubstantiation Minist Nothing less for Tonstal one of your own confesses (f) Deo modo quo id sicret satius erat curiosum quenquam relinquere suae conjecturae sicut liberum fuit ante Concilium Lateranum Tonstal De Euchar. lib. 1. pag. 46. That for the manner how this is Christ 's Body it were beter to leave everie curious Fellow to his own conjecture as it was free before the Lateran Council Lombard Master of the Sentences saith (g) Si autem quaeritur Qualis sit illa conversio an Formalis an Substantialis vel alterius generis definire non sufficio Lombard Sent. 4. Dist 11. That he is not able to define the manner of conversion in the Sacrament (h) Bandinus Sent. D. Sacr. pag. 367. Some affirm one way some another We say with Saint Augustine The Mysterie is safely believed but not with safety searched into Cyril of Alexandria saith (i) Cyril in Joan. lib. 4. cap. 13. We ought firmly to believe the Holy Mysterie but let us never in Matters thus sublime so much as imagine to utter the manner how the manner how this is done can neither be conceived by the mind nor expressed by the tongue Theophylact saith (k) Theophyl in Joan. vi when we hear these words of Christ unless ye eat the Flesh of the Son of man c. We ought firmly to believe the same and not to enquire after what manner According to that of Saint Chrysostome (l) Chrysost in 1 Cor. Homil. 17. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 It is better to be soberly ignorant then naughtilie intelligent For this mysterie is of that nature that Athanasius testifies (m) Athanas Ad Serap 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The verie Cherubims veil their faces when it comes to this and yet the Romists with the Beth-shemites dare look into the Ark though Salvianus accounts it (n) Sacrilegae temeritatis auoddam genus est si plus scire cupias quam sinaris Salvian lib. De Provid a sacrilegious temeritie to covet to know that which we are not permitted Gent. But the Fathers although they mention not Transubstantiation or the manner of presence or conversion in the Sacrament yet they call it the very body and blood of Christ as Saint Cyril of Jerusalem in his book highly commended by (o) Whitakerus De Sacris Scripturis Doctour Whitaker saith (p) Cyril Hierosol Catech Mystag 4. Let us therefore with all certitude receive the Body and Blood of Christ Minist They call it the Body and Blood of Christ in conformity to out Saviour's Metonymical and mystical Expression but withall that no man mistake they unfold what they mean by Body and Blood for treating of the Sacramental signs the Antients (q) Chrysost in Matth. Hom. 83. Epist Hebr. Hom. 17. Gelas Cont. Eutych Theod. Dial. 2. Dionys Hierarch cap. 3. Gregor Nazianz. Apol. Macar Homil. 17. call them Figures Representations Memorials Anti-Types but that which is a Figure Similitude Type and Representation of a thing is not properly the same Saint Augustine saith (r) August De Doctr. Christian lib. 3. cap. 16. It is a figurative speech commanding us to be partakers of the Lord's Passion and sweetly and profitably to keep in mind that his flesh was Crucified and wounded for us (s) Dominus non dubitavit dicere Hoc est corpus meum quando dedit signum sui corporis August in Psalm 98. The Lord did not stick to say This is my Body when he gave a sign of his Body Origen speaking of the consecrated Element of Bread saith (t) Origen in cap. xv Matth. This I speak of the Typical and Figurative Body Saint Ambrose (u) Ambros De Sacr. lib. 4. cap. 5. calls it figuram corporis sanguinis the figure of the Body and Blood of the Lord Jesus Saint Chrysostome saith (x) Chrysost Opus imperfect in Matth. Homil. 11. In the sanctified Vessel there is not the true Body of Christ but a Mystery of his body is there contained Gratian's Gloss confirms this The Divine Bread saith (y) Gratian. De Consecrat Dist 2. he which representeth the flesh of Christ is called the Body of Christ but improperly Beda saith (z) Beda in Lucam 22. Christ substituted his Flesh and Blood in the figure of Bread and Wine Druthmarus (a) Druthmar supra Matth. cap. 26. The Blood of Christ is aptly figured thereby Bertram (b) Bertram lib. De corp sang Domini Bread and Wine is Figuratively the Body and Blood of Christ And Tertullian who lived nearer the Apostolick Times saith (c) Tertull. contra Marcion lib. 1. cap. 14. that Bread representeth the Body of Christ calling it in two places The figure of Christ 's Body By all these it is most evident that the Ancients taught That the body of Christ was not essentially and substantially in the Sacrament but onely figuratively and Typically Gent. But the Orthodox Fathers teach that The Bread our Saviour gave his Disciples was changed not in shape but in nature and by the omnipotence of the word was made Flesh Amongst whom Cyprian saith (d) Cyprian Serm. De Chrismate Epist 102. ad Eudoxium Christ carried himself in his own hands and Saint Augustine affirms (e) Augustin De Civitate Dei lib. 13. cap. 20. Serm. De Coena Domini that The Body of our Lord enters into our mouth and that Our tongues are cruentated with the Blood of Christ is not this an essential and substantial Conversion Minist The Orthodox Fathers never taught that Bread and Wine were changed in Essence and Substance though hyperbolically sometimes they affirmed them to be changed in nature meaning in their signification representation and exhibition So Cyprian in your own

imagination but religious Worship must have a more sound and certain foundation otherwise we must say to Papals when they are thus prodigal in giving Christ's honour to Idols 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 John iv 22. Ye worship ye know no● what as appears by (s) Cùm Idolum non suerit id est cujusque Dei falsi alieni simulachrū sed Ephod id est unum de Sacramentis Tabernaculi quod ad vestem Sacerdotalem pertinet quomodo fornicationem Scriptura dicat populi istae sequentis atque venerantis Ideò scilicet quòd praeter Tabernaculum Dei ubi erant ista qua sibi fieri jusserat Deus Israel extrà simile aliquid fieri fas non erat Aug. q. 41. supra librum Judicum pag. 415. Gideon's Ephod Judges viii 27. And if it should be granted that artificial Images did represent figure or teach Christ Jesus by divine Institution as fully as the Books of Holy Scripture or as the (t) Internae imagines multò perfectiùs representant ipsum exemplar quàm imagines externae Cabre● 3. Quaest 25. Art 3. v. 28. inward Conceits or Images of the minde yet it were inconsequent to infer that the same were therefore to be worshipped in such manner as Papals require They were indeed to be used with reverence but reverent using and adoration are divers actions Gent. We ascribe no divine honour to the Image but to the samplar as when we reverence or do honour to the Image of Christ it is onely Christ himself that we adore with latria or divine worship Minist Your own eminent Doctours and Schole-men are Biassed another way Aquinas saith (u) Cùm Christus adoretur adoratione Latriae consequens est quòd ejus Imago sit adoratione Latriae adoranda Aquin. 3. q. 25. Art 3. When Christ himself is adored with divine honour it is consequent that his Image is to be adored with the worship of Latria Picus of Mirandula saith (x) Picus Mirand Apol. q. 3. Crux Christi imagines sunt adorandae Latria eodem modo quo ponit Thomas The Cross of Christ and Images are to be worshipped in that manner Aquinas sets down that is latria Henriquez a Jesuite saith (y) Henriquez Sum. Theol. Mor. lib. 8. cap 32. Some do evil in denying that it is meet to preach to the common people that the Image of Christ is to be adored with divine Worship Suarez hath these words (z) Dicendum ergò primò est fieri rectè posse ut Prototypon in Imagine Imago cum Prototypo uno actu adoretur atque hoc modo posse Imaginē Christi adorari Latria Suarez in 3. Tom. 1. Dist 54. It may rightly be that the Image and the Prototype may be adored with one act and in this manner the Image of Christ may be adored with Latria Vasques saith (a) Vasques De Ador. lib. 2. Dis 8. cap. 14. n. 385. If an Image be taken formally as it exerciseth the act of an Image that is for the very Samplar in the Image and for the Image as it containeth the Samplar and is as it were animated by it then without doubt we must say that true Latria in spirit is exhibited unto it Jacob de Graphiis hath these words (b) Jacob. de Graphiis Decis Aur. p. 1. lib. 2. cap. 2. n. 15. We are to worship every Image with the same worship wherewith the Samplar is worshipped to wit the Image of God or Christ or sign of the Cross as it bringeth the Lord's Passion into our minde with the worship of Latria This same is affirmed by (c) Paramo De orig Inquis lib. 2. Tit. 3. cap. 8. n. 9. Ludovicus Paramo (d) Puiol De Ador. Dis 8. Sec. 6. Bernardus Puiol (e) Petig Sum. 3. Sent Dist 9. q. 1. Art 3. Franciscus Petigianis Petrus de Cabrera Azorius Lucius Lamas Thomas Elysius Arch. Rubeo Thomas Bustus and though some of these Authours use wire-drawn Distinctions to qualifie the harshness of their Assertions they are as Bellarmine (f) Per se per accidens Absoluta respectiva Propria impropria Propriè Analogice Bellarm. professeth so subtile and intricate ut ipsimet viz intelligunt nedum populus imperitus That they themselves scarce understand them much less the Ignorant Vulgar Gent. I never relished their Judgement who give divine honour to Images Our Saviour's Check to Satan controles that Thou shalt worship thy Lord God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Matth. iv 10. him onely shalt thou serve with Latria or divine honour Nay the Second Council of Nice forbids it which you say first introduced Image-worship Though our (g) Zonaras in Leone Isaurico Doctours affirm that Leo Isauricus before that Council opposed it and so Iconolatria was more antient Minist (h) Qui creaturam adorat etiamsi in nomine Christi id facit simulachrorum cultor est Clemens Romanus Recog lib. 5. pag. 71 73. You do well to disrelish not onely Divine honour but all honour that is given to Images not grounded on Divine Revelation whereby God is robbed of his honour Adorare imagines omnibus modis devita saith Gregory Take heed how thou worship Images any way We do not say that the Second Nicene Synod brought in Iconolatry or worship of Images simply but by defining the same to be necessary and by appointing the practise thereof to be received universally for we acknowledge that the Israelites worshipped molten Images in Dan and Bethel and the Scholars of Simon Magus worshipped Images as Eusebius (i) Eusebius Eccles Hist lib. 2. cap. 13. stories it The (k) Irenaeus lib. 2. cap. 24. Gnosticks worshipped Christ his Image and Marcellinus (l) August De Haeres 7. Haeres worshipped the Images of Jesus and Paul The Marsilians (m) Gregor lib. 7. Epist 109. also or people thereabout worshipped Images in the days of Serenus but all these were condemned of Superstition and Idolatry by the Catholick Church and the Second Nicene Synod was censured and the Definition thereof resisted by that of Francoford and contrary to that of Helleboris (n) Contra quod scripsit Albinus Epistolam ex authoritate divinarum Scripturarum mirabiliter affirmatam illámque ex eodem libro ex persona Episcoporum Principis Regi Francorum attulit Roger●s Hoveden Against which also Albinus wrote an Epistle marvellously confirmed by the authority of divine Scripture and carried the same to the French King together with the Nicene-Synodal Book in the name of Bishops and Princes Gent. How then were Images and their Adoration introduced at the first if they were Plants the Heavenly Father planted not Minist St. Hierome (o) Argento auro decoravit illud ut fulgore utriusque materiae decipiat simplices qui quidem error ad nos transivit Hieronymus in Hieremiam lib. 2. cap. 10. tells us it was from the Heathens which adorn their Images with Silver and Gold that by the shine and