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word_n	person_n	scripture_n	trinity_n	3,376	5	9.9610	5	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

probable But we have been taught that in this stupendous Mysterie we must deny both sense and reason Minist Where any Mysterie is evidently expressed in Sacred Writ sense and reason must submit to Divine Revelation as in the Incarnation of the Word The Word was made flesh John i. 14. the Trinitie of Persons in the Vnitie of Essence These Mysteries are clearly revealed in Scripture and though (i) Oportet igitur nos cùm audiverimus Nisi ederetis carnem filii non habebitis vitam in sumptionibus divinorum Mysteriorum indubitatam retmere fidem non quaerere quo pacto Theophylact in Joann vi above reason yet not contrary to reason But Transubstantiation as you have heard it proved and by the Romists confessed is (k) Non apparet ex Euangelio coactitium aliquod ad intelligendum haec verba proprié Cajeran 3. Quaest 75. discountenanced nay diametrically opposite to Scripture besides there are sequeles and concomitances that attend it that involve (l) Mirum videtur quare in uno Articulo qui non est principalis Articulus fidei debeat talis intellectus asseri propter quam fides pateat contemptui omuium sequentium rationem Scot. 4. Dist 11. q. 3. lit 13. contradiction and inextricable absurdities as in particular these First That the Bread should be changed into the Body or humane Nature of Christ which was (m) Virtute Transubstantiationis non accipit corpus Domini Esse post Non esse quoniam priùs erat Aureol 4. Dist 11. q. 1. Art 1. before Secondly That the accidents or forms of Bread should be without a subject Thirdly How whole Christ should be in every crumb of Bread and drop of Wine Fourthly That at once Christ should be in Heaven and in a thousand Hosts upon Earth Gent. The Meditation of these hath oftentimes staggered me therefore I request you to lay them open more distinctly and that in order as you named them First That the Bread cannot be changed into the humane Nature of Christ which was praeexistent or before Minist The impossibilitie of this change is apparent Because in all substantial conversions natural or miraculous there is a new thing which was not before produced out of that which is converted as appeareth in the conversion of Water into Wine Wine that was not before is made of Water and Lot's Wife into a Pillar of Salt Salt that was not before is made of Her Body converted into it But in Popish imaginary Transubstantiation the Body of Christ is not produced anew for it is praeexistent and receiveth no substantial change by the confession of Romists themselves for Faventinus one of your own proposes the Question (n) Quaero quis sit terminus formalis hujus actionis Transubstantiationis conversionis Non est corpus Christi Faventin in 4. Disp 35. cap. 6. What is the terminus formalis the formal bound of this Action Transubstantiation or conversion and answers Non est corpus Christi It is not the body of Christ for that saith he is the terminus materialis the material bound intimating it was before and concludes Hoc totum est accidentale there is no substantial change but onely an accidental alteration Neither is the Body of Christ substantially united unto the accidents of Bread and Wine for it giveth no subsistence to them and it sustaineth them not but is united accidentally onely by being made (o) Terminus novae actionis accipit Esse per ipsam actionem sed per Transubstantiationem quae est actio nova non accipit corpus Christi Esse substantiale sed praesentialitarem ad specics ergo corpus Christi non est terminus Transubstantiationis secundium Esse substantiale sed solùm secundùm praesentialitatem Petigian Summa Theol. in 4. Dist 11. q. 3. Art 3. present where the substance of the Elements formerly were now if Water should be poured upon the Ground or otherwise consumed and Wine brought from Heaven as Hail and Snow are and be placed where the Water formerly was here is no substantial conversion so likewise when the substance of Bread and Wine cease according to their Doctrine and Christ's Body and Blood are brought into the place where these were no substantial thing is produced but one substance succeedeth in the room of another by that which they stile (p) Ubiatio est quando aliquid de Vbt non transit ad aliud Vbt Aureol 4. Dist 11. q. 1. Art 3. Vbiation Therefore I conceive we may safely conclude thus That Body which was compleatly praeexistent before was glorified and impassible took q Praecise unum succedit alteri non est verum dicere quod illud cui succeditur accedat convertatur ad illud quod succedit Aureol supra its substance of the seed of the Virgin cannot be made anew of the Consecrated Bread But Christ's body is compleatly praeexistent before is glorified and impassible took its substance of the seed of the Virgin Therefore Christ's Body is not made anew of the Consecrated Bread Again Nothing that is (r) Illud non transit in aliud quod desinit antè quàm veniat ad illud Auteol 4. Dist 11. q. 1. Art 1. annihilated and ceaseth to be any thing is changed into that which was before Bread according to the Romish Tenet is annihilated and ceases to be any thing Therefore it cannot be changed into the Body of Christ which was before Gent I apprehend this as very reasonable and consequent from our own Grounds proceed to the second that The Accidents and Forms of Bread cannot subsist without a Subject Minist That Accidents may subsist and have their natural operation without a Subject of support or inhaerencie implies a contradiction that the Bread shall cease to be and yet tast colour weight and form to remain as before to be sweetness and nothing sweet whitness and nothing white for it is of the Definition and Being of Accidents to be in another or to be in their subject so Porphyrie saith (s) Accidentis Esse est Inesse Porphyr Isagog cap. 5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Thus you see it is Dissonant to Reason and Doctour Biel a Romish Champion confesses (t) Quomodo ibi fit corpus Christi an per conversionem an sine conversione incipiat esse corpus Christi cum pane manentibus accidentibus non invenitur expresse in Canone Biblii Gabr. Biel De Canon Lect. 4. How the Bread becomes the Body of Christ whether by conversion or without conversion the accidents still remaining is not contained in the Canon of the Bible And if both reason and Scripture disclaim it as an erroneous Prodigie let us see what countenance it hath from Antiquitie This Doctour Tonstall upon search hath found (u) Cuthbert Tonstall De Eucharistia lib. 1. pag. 45. That it was determined in the Council of Lateran which was holden in Rome in the Year of our Lord a thousand two hundred and fifteen

flesh neither can there be found in any man such concord that the Law which is ingrafted in the members fighteth not against the law of the minde and for that cause St John 's words are taken as spoken in the person of all Saints If we say we have no sin we decieve our selves and there is no truth in us St Chrysostom is consonant to St. Ambrose and St. Augustine these are his words (c) Chrysost De compunct cordis lib. 2. Tom 5. col 592. Etsi millies moriamur etsi omnes virtutes animi expleamus nihil dignum gerimus ad ea quae ipsi percepimus a Deo Though we dy a thousand times and though we accomplish all virtues of the minde yet do we nothing worthy of those things which we receive of God As also St. Basil (d) Basil De humilitate Haec est nostra integra perfecta gloriatio in Deo quando propriae justitiae nos inopes agnoscimus sola autem fide in Christum justificari This is our full and perfect rejoycing in God when we acknowledg that we are void of any of our own righteousness and are justified by faith onely in Christ. St. Hierom saith (e) Hierom in Epist. ad Ephes cap. 11. In Christ we have boldness and liberty to come unto God and trust and affiance by the faith of him not through our righteousness but through him in whom our sins are forgiven Theophylact saith (f) Servavit nos in aeternum non ex operibus quae fecimus hoc est neque fecimus opera justitiae neque per haec conservati sumus sed universam salutem ●onitas ipsius atque clementia operata est Theophylact in iii. cap. Titi. He hath saved us eternally not of the works which we have done that is neither have we done the works of justice neither are we saved by them but his goodness and his clemency hath wrought our salvation wholly Saint Bernard which saw not all things saw this (g) Bernard Serm. in Annunc p. 160. Tom. 1. Touching saith he eternal life we know that the sufferings of this time are not worthy of the Glory to come no not if one man could sustain all for the merits of men are not such that for them eternal life is due by right or that God should do some injury if he gave it not it derogates from grace whatsoever thou ascribes to merit I will have no merit that excludeth grace meritum meum miserationes Domini my merit is the mercies of God Gent. These are more then sufficient let me hear what you can say to your third reason taken from the testimony of your best approved Catholicks and renowned Scholemen clear this and I for my part shall confess we are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 self-condemned Minist I will begin with your Angelical Doctour Aquinas who saith (h) Manifestum est quòd inter Deum hominem est maxima inaequalitas in infinitum enim distant totum quod est hominis bonum est à Deo unde non potest hominis à Deo esse justitia secundùm absolutam aequalitatem sed secundùm proportionē quandam c. ideò meritum hominis apud Deum esse non potest Aquin. 1. 2. Quaes 114. Art 1. That it is manifest that between God and man there is exceeding great inequality as which do differ in infinite all the good that man hath is of God wherefore man's Justice received of God cannot be according to absolute equality but after a certain proportion to wit as much as either worketh according to his condition now man hath the measure and condition of his virtue from God and therefore man's merit cannot be with God c. Velosillot saith that (i) Velosillot Advert in 8. Tom. August Quaesit 13. Scotus also negat meritum de condigno tenet quod ultra gratiam tale opus acceptatur ad gloriam Scotus denies merit of condignity and that the work of the faithful is accepted even beyond grace to glory Brulifer saith (k) Brulifer 2. Dist 27 q. 6. No man in this life admit he were pure and perfect can merit heavenly glory condignely Waldensis charges it with the Pelagian Heresie to affirm that God according to the measure of meritorious works shall reward a man so meriting and reputes him the more (l) R●puto saniorem Theolog●● fideliorem Catholicum Scripturis sanctis magis concordem qui tale moritum simpliciter abnegat cum modificatione Apostoli Scripturarum con●●dit quia simpliciter quis non meretur regnum coelorum sed ex gratia Dei aut voluntate largitoris Waldens De Sacrament t. 1. c. 7. nu 5. sound Divine more faithful Catholick and more concording with holy Scriptures which simply abrenounceth such merit and with the modification of the Apostle and Scriptures yields that no man simply merits the Kingdom of Heaven but that it is of the grace of God or the will of the giver Durand a famous Schole-Doctour is of the same judgement saying that (m) Meritum de condigno invenitur inter homines sed non est hominis ad Deum quod patet qutae quod redditur potius ex liberalitate dantis quàm ex debito operts non cadit sub merito condigni strictè propriè accepto sequitur quod si quis dicat quod quamvis Deus non constituatur nobis debitor ex altquo opere nestro c. Durand in 2 Sent. dis 27. q. 2. in med Condign merit is found among men but it is not between God and man which hereby is clear because that which is rendred rather of the liberality of the giver then of the debt to the work falleth not under condign merit properly so called If any say that if God become not our debtor by reason of our work yet he is made our debtor by reason of his promise which the Scripture expresseth That answer is of no force for two reasons First Because God's promise in the Scriptures doth not sound to any obligation but insinuateth the meer disposition of God's liberality Secondly Because that which is given is not given for the debt arising of the work but of promise that went before not that it is rendred for the condign merit of the works but onely or principally for his promise sake Thus far he Dominicus Soto a zealous Monk and famous Popish Writer tells his Colleagues roundly that No man is able to make condign satisfaction for his sins nor by condign merit attain eternal life for thus he saith (n) Soto De Natura Gratia lib. 3. cap. 6. pag. 138. Perfect satisfaction is that whose price and value proceedeth wholly from the Debter without either preventing or intervening grace of the Creditour so as the voluntary reddition be of that which is equivalent and not otherwise due but so no man is able to perform Dionysius Carthusianus saith (o) Non ex operibus justitiae quae