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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A33770	Theophilus and Philodoxus, or, Several conferences between two friends the one a true son of the Church of England, the other faln off to the Church of Rome, concerning 1. praier in an unknown tongue, 2. the half communion, 3. the worshipping of images, 4. the invocation of saints / by Gilbert Coles.	Coles, Gilbert, 1617-1676.	1674 (1674)	Wing C5085; ESTC R27900	233,018	224

among the vulgar sort of People in worshipping the Images of our Blessed Savior and the Virgin Mary and the Saints which were erected in their Temples and in the Streets he took a severe course and brake down the Images and commanded all that had such Images and Pictures under great penalties to bring them forth and burn'd them in the Market-place He sent likewise to Gregory the second Pope of Rome to desire his concurrence for a General Council of the Eastern and Western Bishops about this work of Reformation and in a sacred Epistle to the Pope he urg'd Arguments to justifie his course in taking away Images Whereunto the Pope returns an Answer a Bin. Edit Concil Tom. 5. pag. 501. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. That whereas he had received frem him many sacred Letters within the first ten years of his Reign full of Piety and Wisdom together with an Orthodox Confession of his Faith denouncing a Curse upon those that should remove the Boundaries of Religion which the Fathers had set and for this cause he tells the Emperor That he had given ample Thanks to God for committing the Empire of the World unto so noble a Prince But now alas from his Epistle and from his practice he sadly perceiv'd how he was taken from the Truth and had given great scandal to the World And so he sets himself to give satisfaction unto some Particulars which the Emperor had mention'd in his Letter telling him before-hand That he would write to him dull and illiterate Things because thou thy self saith he art such And in truth the Pope is as good as his word for his Letter which he writes to the Emperor is blunt and desultory without any reason or consequence or good manners He saith That God did forbid Graven Images such as the Canaanites made and worship'd but he commanded Moses to make two Cherubins a Table and an Ark and these were similitudes made with hands for the glory of God He tells him That Moses prai'd and desired to see an Image of God that he might not err and the Lord answer'd That he could not see his face and live but his back parts he should see but under the Gospel he hath shew'd himself back and face That the Truth is made visible and Christ hath appear'd and dwel'd among us and where the carcass was that is Christ in the Body thither the Eagles came True Believers resorted to him and took his Picture and the Pictures of James the Brother of the Lord and of Stephen the first Martyr and so of all the Martyrs and forsaking the worship of Idols the whole World did worship these Images not with the worship due only to God but relatively a Distinction form'd to puzzle not to inform After this he tells him how our Blessed Savior sent a Copy of his Countenance in a Napkin to the King of Edessa 'T is truth saith he we do not Picture God because we know him not but if we had beheld him as we do his Son we would have made his Picture also and try whether you would call it an Idol The love of Christ knows saith he That when I go into the Temple of Peter the Prince of the Apostles and look upon his Image I am brought to compunction and as Rain out of the Clouds so do my Tears flow down Then he tells the Emperor how Christ restored sight to the blind but you put out the Eies of the People by removing Images You say we worship Stones and Tables not so but our memories must be rubb'd up and our dull and foolish and illiterate mind rais'd When we see the Picture of Christ we say Thou Son of God save us so when we see the Picture of the Holy Mother we say O holy Mother of God Mother of the Lord mediate unto thy Son to save our Souls and so to the other Saints and Martyrs He bids the Emperor go into the Grammar-Schools and tell the Boies I am he a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. b Epist 1. Greg. secund ad Leonem Isaurum Bin. Tom. 5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. who persecute and pull down Images and see saith he whether they will not hurl their Books at thy head When the Emperor reflected upon that passage of Hezekiah breaking in pieces the Brazen Serpent because the People did burn Incense to it 2 Kings 18. 4. How do you think he answers it Phil. I must confess it was very apposite to his purpose who pleaded the Peoples Superstition in worshipping Images as the cause of his removing them and therefore I desire to hear what satisfaction his Holiness the Pope gave unto that Objection Theoph. He tells the Emperor a Ib. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Verily Ozias was thy Brother of like perswasions as thy self and he plaid the Tyrant among his People as thou dost Where you also observe how the Pope was so ignorant of the Holy Scriptures that he ascribes that memorable passage of breaking the Brazen Serpent to Vzziah and not to Hezekiah the King and in resembling the Emperor to Hezekiah in the fact of breaking Images he by a necessary consequence approves the one as the Holy Ghost in Scripture doth the other for his zeal for Reformation and Gods Honor. Phil. I did not expect such a precipitate Answer to so considerable an Argument Theoph. Give me leave to proceed He tells the Emperor and calls Christ to witness How mightily affected he was with sight of the glorious Images and Historical Pictures of the Holy Scriptures in the Churches and that it had been much better if the Emperor had bin an Heretic denying some fundamental Truth of the Gospel then a Persecuter of Images And gives his Reason Because Heretics err'd through ignorance and about things hard to be understood whereas thou errest in such things as are as clear as the Sun and therefore their Condemnation is not so great as thine It appears in his Sacred Epistle that the Emperor did write to the Pope concerning a General Council to determin the Controversie concerning Images Phil. That was the most likely way to settle the Truth and the minds of Men. Theoph. But the Pope answers No You did write to me for a General Council but it seems to me unprofitable Phil. I pray what reason did he give of his denial Theoph. He tells the Emperor He consults his Honor and that it were better for him not to have his crimepublish'd he was a desircier of Images if he would give over and be quiet the scandal would be taken away and there would be no need of a Council He calls God to witness how he had communicated the Emperors former sacred Epistles to the Princes of the West and had much commended him for his Piety and they all had him in great Honor but as soon as they heard of this Fact of Image-breaking they trampled his Lawrels under foot and invaded some of his

your Churches praier to Her b Tunos ab hoste protege That She would defend ut from our ghostly Enemy Because as Eve was overcome by him so Mary should be victorious and bruise his head and so the recompence should be made unto mankind by the same Sex which had transgress'd Phil. I still must mind you of leaving these excursions and shew wherein the Church of Rome offends in this point of the Invocation of Saints Theoph. I shew you how she offends in owning the vulgar translation and giving occasion unto those usual blasphemies concerning the Virgin Mary However I will proceed and shew how in her general Councils as she esteem them in her Popes in her Liturgies she hath given great Offence and scandal unto the Israel of God In that great Lateran Council begun an o 1512 Julius the second being Pope and ended 5 years after under Pope Leo the tenth consisting of 114 Bishops we shall read in c Bin. Tom. 9. in Conc. Lateran Binius his Edition of the Councils the 9 th tome how in the opening of the several sessions of that Council for the greater solemnity Homilies were made by men of great fame and Learning among them Caietanus begins the 2 d session with his Oration or Sermon and premiseth this address to the Virgin Mary d Quoniam nihil est quod homo sine divino quxilio possit pollicori ad gloriasam ipsant Vi●ginem Dei Matrem primo convertam Orationem meam A●t Maria. Because man can promisse to himself nothing without divine assistance therefore in the first place I will address my praier unto the glorious Virgin Mother of God Hail Mary c. So Balthasar Del Rio in the opening of the seventh session begins his Sermon a Vt non inprata audire atque audita exequi possitis Deiparae Virg. Maria praesidium imploremus Ave Maria c. That ye may hear acceptable things spoken and perform them let us implore the protection of the Virgin Mary Mother of God Hail Mary full of grace c. Phil. These are instances of no direful consequence In the Solemn performance of those holy exercises they implore the assistance of the Blessed Virgin you may suppose the assistance of her praiers Theoph. We in our Homilies and Sermons apply our selves to the blessing of Gods assistance and you in the first place seek to the divine assistance of the Blessed Virgin for so Caietanus appears to call it however you see it is the mode and form even in the presence of so great Council That the Invocation of the Blessed Virgin should justle out all supplication to God in their Sermons for otherwise they would not alwaies have kept to this way For so in the ninth session Antonius Puccius a Bishop and Clerk of the Apostolical Chamber having propos'd great things to speak of b Antequàm haec aggredior per Angelicam salutat beatiss Virg. opem suppliciter implorabo Ave Maria c. Before I enter saith he upon these things I will humbly implore help from the most Blessed Virgin in the Angelical Salutation Hail Mary c. But the last instance I will give in the tenth session is observable the Homily was made by a Venerable Archbishop named Stephen 70 years old and having design'd to insist upon considerable points out of the 48 Psalme he praies in these words c Ipsa Virgo beata Angelorum Domina fens omnium gratiarum quae omnes haereses interemit cujus eperá magna Reform Principum concord ve●t centra Infid expeditie feri debet May the Blessed Virgin Lady of Angels the fountain of all graces afford her help who hath slain all heresies and by whose assistance the great reformation in hand the unity of Princes the expedition against Infidels must be carried on And because this was not enough the good old man improves his youthful Muse to compose an Ode unto the Virgin to implore her assistance as well in Meeter as in Prose He goes on in this mode of supplication Thou art the splendor ornament Everlasting light of all Virgins the Mother of the most high the glory of Mankind Blessed Mary Thou alone ô Virgin dost rule the Stars Thou art the light of Heaven and Earth and the Sea we beseech Thee to favor our attemts That I may unlock the sacred senses which●ly hid in these severe writings And Scale the high places of the Earth Thou being our Captain Omnium splendor decus perenne Virginum lumen genetrix superni Gloria humani generis Maria Unica nostri Sola tu Virgo dominaris astris Sola tu terrae Maris atque Coeli Lumen inceptis faveas rogamus Inclyta nostris Vt queam sacros reserare sensus Qui latent chartis nimiùm severis Ingredi celsae duce Te benignâ Moenia Terrae You see the Authentick practise of your Church before so solemn an Assembly These Applications made to the Blessed Virgin in solemn forms of Praier and in such Terms are inconsistent with the rules of Piety and Religion Phil. You may let this pass upon the score of a Poetical Licence Theoph. In our Praiers we should be devout and modest not licentious and bold but alas if you look back upon his supplication in Prose you will find it more extravagant his Luxuriant Fancy was not there confin'd to measures But from these instances you may take the measures of their Licenc'd and most authentic impiety such Hymnes made the best Melody and were most acceptable unto your Fathers of the Church and all her Children in the Antichristian times Phil. Your indiscreet Zeal transports you beyond the rule of Charity which might instruct you to put a fair gloss upon some harsh Expressions Theoph. I dare not call evil good neither have I learn'd the Art of your Doctors to undertake the defence of great Impieties and Blasphemies and make them plausible by a distinction The next general Council as you reckon was that of Trent where we have the Doctrine of the Invocation of Saints establisht and all those declared Impious who think otherwise And altho the Council pen'd the decree in most cautious terms being awakened with the exceptions of reformed Churches a Concil Trid. sess 25. yet we may plainly there discover That it is not their Praiers only which we must sue for but also the help and succor of the Saints in Heaven It is good and profitable humbly to call upon them and to fly to their Praiers and aid and help If the council had intended only the Assistance of their Praiers they would not have multiplied terms without cause in their decree But in these words they have left open a Gap for the Saints votaries to justify their Praiers to the Saints for their aid and protection to expect effectual favours from them not only by their Praiers but also by their Active powers These things will easily fall under this clause of

Gods Word But leaving the Cardinals Excuses and Guesses to himself Aquinas and the rest give their own Reasons for their Opinions the Church hath taught us to put our hope in the Cross and therefore we worship it with Divine Worship the honor of his Image tends to Christ The thing represented is in the Image as in a Looking-glass and therefore we adore it Nay Azorius takes notice of the Nicene determination and shews how in one sense it is true in another not take the Image of Christ materially as a Consecrated thing so it is not worship'd with Divine Worship but formally as an Image representing Christ so Divine Worship is given to it Now such allowed Distinctions as these and Doctrines have prevail'd upon the unwary People to give the same worship to the Image and the Exemplar nay to give Religious Worship to all Images In the Schools they tell us of divers kinds of Worship whereas in their Churches there is no sensible difference what Worship the People give to God the same they give to the Saints they Pray they fall down and Worship And to our purpose a In Psalm 113. Quis adorat vel orat intuens simulachrum qui non sic afficitur ut ab eo se exaudiri putet ab eo sibi praestari quod desiderat speret Augustin proposeth a serious Question Who Praies or Adores beholding an Image and is not so affected that he believes the Image bears him and hopes to receive from it that which he desires and praies for Phil. S t Augustin speaks of the Heathen and their Idols Theoph. And it is very applicable unto your deluded People and their Images for let us no longer hover in the Clouds and in the general Notion of a Divine Worship call'd Latria due only to God and of an inferior Worship call'd Dulia given unto the Saints in Heaven and to their Images You know the saying Dolus in universalibus Much deceit usually lurks in general terms We will descend therefore to some particulars what are precisely the Acts of Divine Worship a Azorius tells us To put our trust and confidence in him is one special act of Latria the peculiar Worship due to God And yet Aquinas hath shew'd how your Church teacheth us to put our only hope in the Cross Ave Crux spes Vnica Phil. This we must conceive to be a Prosopopoea or Speech made to Christ upon the Cross in the day of his Passion Theoph. The common People doubtless understands your Figure of Prosopopoea singularly well And why doth your Church choose to speak to the Cross after that manner and not rather to Christ upon the Cross And how comes it to pass that Aquinas understood not this Figure but supposeth it to be spoken to the Cross directly and so frames his proof of Divine Worship due to the Cross because we put our trust in it Again for Churches and Temples built and dedicated to the Saints b Tom. 6. lib. 10. contra Maximinum Nonne si templum alicui Sancto Angelo excellentiss de ligno lapide faceremus Anathematizeremur à veritate Ecclesia Dei quonium Creat exhiberemus eam servitutem quae soli Deo debetur Augustin saith expresly If we should make a Temple to any Holy and most excellent Angel either of Wood or Stone Should we not be separated and accursed from the Truth and from the Church of God because we exhibit to a Creature that service which is due only to God c Hoc nunc fit quibuslibet Divis. And Erasmus his Marginal Note upon this Passage of Augustin is This now is every where done unto the Saints d Lib. 1. De vera Rel. c. 55. Honoramus cos charitate non servitute nec iis templa construimus Again Augustin in another place speaking of the Saints saith We honor them with love not with service neither do we build Temples to them e Horae Virg. Mariae secundum usum sacrum Sancti Dei in quorum honore commemoratione haec Sancta est dedicata Ecclesia haec altaria consecrata c. So at the entrance into the Church Men are taught to direct their Praiers unto the Saints to whom the Churches are dedicated saying O ye Saints of God in the honor and remembrance of whom this Church is dedicated and this Altar consecrated c. Now the Temple is call'd The House of Prayer and the House of God because to him only who heareth Praier we sheuld send up our Supplications Again Altars as well as Images are frequently erected unto Saints and yet Saint Augustin saith An Altar implies a Deity the Altar shews they take the Statue for a God and the Altars of the Blessed Virgin and of the Saints are common upon which their Votaries offer Gold and Jewels and Pearl and embroidered Garments c. Phil. Bellarmin shews how the Altars are erected and Churches f Sermone 6. de Verb. Domini secundum Matth. Quod pro Numine accip illam siatuam Altare testatur dedicated to God and so the Sacrifice of the Eucharist and of Praier and Praises are offer'd up to God in honor to the Saints and they are call'd upon in the public Prayers of the Church c. Theoph. a Bell. Tom. 2. lib. de Beat. Sanctorum c. 7. Invocantur Sancti in publicis Ecclesiae precibus c. Bellarmin acknowledgeth enough to condemn the practice of your Church in ascribing more honor to the Saints then the Holy Scriptures allow them Christ saith Do this in remembrance of me And Bellarmin saith The Sacrifice of the Eucharist is offered to God in remembrance and honor of the Saints And withal you should do well to consider That if these Religious Acts are perform'd to God in honor of the Saints they are terminated in them as the finis ultimus the chief end As when you say The honor and worship of the Image redounds to the honor of him whom it represents and the honor done to the Servant redounds unto the Master so the several acts of worship perform'd to God in honor of the Saints redound more to their glory then to the glory of God they are the chief end and his service but subordinate unto their honor And so you run in a Circle and intangle your selves in a Labyrinth to maintain a gross and palpable Error of giving a Religious Worship to the Saints and to their Images calling the Cross Our only hope the Images of the Saints Pledges of our Salvation lighting Tapers and burning Incense to them and such like and after all you wash your hands of Idolatry and tell the World That ye give inferior petty honor to the Saints and their Images and to the Cross even such as to sacred Utensils of the Church or to the Holy Book of Scriptures or to the Chair of State in the Kings Palace or to the Kings Image or to the name of Jesus or to

the Communion Table Now if all that I have said implies no more I yield the Cause Phil. b Lib. 2. de Idol c. 1. Idololatriae genuina Ratio est Creaturae c. Gregory de Valentia seems to reconcile all the difference with this Distinction Formal Idolatry is to give Divine Honor to a Creature as to God If therefore I give Divine Honor to the Saints or their Images as Creatures not as God I am not guilty of Idolatry Theoph. He was driven to this shift to justifie the practice of your Church and free it from Idolatry but it will not serve for Divine Worship is due only to God and therefore should not be communicated to a Creature upon any account Phil. You will have the last word and I yield to you because the Night comes on and I suppose both of us are sufficiently tired with the length of this Controversie and you are almost fallen upon another Controversie of the Honor and Adoration of Saints which will require another season to determin it Theoph. The honor of Saints and of their Images having near affinity have bin some time taken into consideration together but my chief design was against Image worship as giving great occasion of Idolatry and Scandal in the Church And what I have said I leave to your serious consideration giving you many thanks for this opportunity and freedom of Discourse and for my noble Entertainmentall this time I have been your studious Opponent There are many differences between our Church and yours remaining whereupon when our occasions shall allow us other Meetings if you are willing we will treat with Gods Blessing in Charity and Love THE FOURTH CONFERENCE OF THE Invocation of SAINTS Phil. DEar Sir Since our last Meeting I have been tumultuous in my thoughts and dis-satisfied with my self That I could not give such full satisfaction to your Arguments as I at first suppos'd However I have learn'd of the Apostle Tit. 1. 9. To hold fast the faithful word as I have been taught and not permit the Truth to be wrested from me by subtle and perhaps sophistical Objections I may go to Heaven in the plain way wherein Christ and his Holy Church doth lead me without perplexing my self with emergent Difficulties and Controversies reserving them to be resolv'd until Elias as the Jews speak or rather until our Blessed Savior shall come again Theoph. It seems you are resolv'd to hold to the Conclusion strongly be the Premises never so infirm and hereunto no doubt your Doctors and your Priests advise you To yield an Implicit Faith to the Decrees of your Church and not dispute them But upon the same Motive you should always have subscrib'd and kept stedfast unto the Articles of our Church which was likewise yours and not have forsaken her Communion for Scruples and Imaginations of your own and false Suggestions of others I mean Those creeping Emissaries of Rome who swarm among us and buz into Mens Ears uncertain sounds to unsettle their minds and take them off from sound Principles and then infuse their bewitching Sorceries and Delusions making them drunk with the Cup of Fornications and then forsooth their besotted Reason must be charm'd against all attemts to awaken and to recover them If Reason and Argumentation could induce you to leave our Church whilist you gave an easie belief unto our Adversaries give us leave by the same method to undeceive and to reduce you and do not brutishly resolve to hold fast those pretended Truths which you cannot defend against our Oppositions Phil. Your Church allowing her Disciples a liberty of judging I suitably made use of her Indulgence but being now converted to the Church of Rome I am taught the obedience of an Implicit Faith and not encourag'd to dispute her Articles Theoph. A rare Artifice and Policy to keep Men hood-wink'd and in Error by forbidding them to open their Eies and make use of their Reason and Judgment to discover the Truth Our Church may easily impose the like Credulity upon her Children but she dares not use Stratagems against the Truths of God to do evil upon pretensions of good to keep her Sons and Daughters in ignorance that they may be obedient The Holy Scriptures enjoin a search and examination and trial Prove all things saith St. Paul and hold fast that which is good 1 Thess 5. 21. But you would have Men tenacious of their Opinions without Judgment hold to the Point without the proof S t Peter exhorts the Saints 1 Pet. 3. 15. alwaies to be ready to give an answer unto every one that asketh them a reason of the hope that is in them but you are against this rendring of Reasons the Autority of your Church must suffice Phil Not so neither The Church commands and gives sufficient proof for her prescriptions and we submit to her account Theoph. Do you take the liberty for your own satisfaction to examine and judge of the account Phil. Yes doubtless the more to convince and settle us upon that good foundation Theoph. But suppose upon the search and enquiry you do not find satisfaction to your reason Suppose your Heart and Conscience may suggest Exceptions against the Doctrine and the practice of your Church what then Phil. We may have recourse unto our Priests and Doctors for solution of doubts Theoph. Taking the Holy Oracles of Scripture along with you that is not amiss but withal you should do well to consider That they will surely resolve the Question on their own side and your Church gives no liberty to hear the adverse Party and so Truths are not weigh'd in an equal ballance and differences are determin'd only one side being heard Phil. Good Theophilus trouble not your self with the non-permissions of our Church it will appear at present you have no cause to complain for I am purposely come to requite your former visit and to continue the debate in a Friendly manner concerning some other Points wherein we differ and whereas the last time you made choice of such Particulars to insist on which you thought most liable unto popular Exception you shall give me leave now to propose the subject of our Discourse Theoph. Sir besides the equity of your Demand the rule of Hospitality requires That in my own House I should design to observe you and therefore be pleas'd to make your Friendly Challenge and appoint the Field and Weapons and I will answer you Phil. Upon this fair Concession I will try your skill in one great Point concerning the Invocation of Saints and because you shall not complain of a surprizal I will principally urge Eellarmins proofs in whose Works you appear'd the last time to be so conversant Theoph. Our Church piously with-holding none of our Adversaries Writings from us that upon due Examination we may judg of Truth I have I must confess propos'd chiefly to my self the perusal of that great Cardinals Defence because I was assur'd of his great Abilities and of