Selected quad for the lemma: truth_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
truth_n	justify_v	law_n	stand_a	15	3	16.3362	5	false

Text snippets containing the quad

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

distinction So you have in Saints worship and Image worship 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Supreme and inferior religious worship composeth the difference So Christ is the Invisible head of the Church Catholick and the Pope the visible and Ministerial So the works of the Law do not justify together with faith but good works do So you may hold two principles with the Manichees For altho God be the only Author and Creator of good things there may be any other first principle of evil things And thus we can have no standing rule and measure of Truth and Religion as long as the wit of Man shal adventure to delude them by the subtlety of a distinction Phil. How can you attain to any true knowledg of things if you take away the use of distinguishing Theoph. Not the use but the abuse of distinguishing is our greivance when subtle men elude the most evident Testimonies of the Scripture and the Fathers against them which distinctions minted in their own brains and only serving to their present purpose Phil. Our Doctors excellently distinguish in this work of Mediation Namely That Christ is the Mediator between God and Man and the blessed Saints are Mediators between us and Christ a 3 Sent. Dist. 3. qu. 2. So Bonaventure of the Blessed Virgin She is the Mediatrix between us and Christ as Christ is Mediator between us and God b l. 9. Moral Just. c. 10. Sancti apud Christum c. And so Azorius asserts of all the blessed Saints The Saints are our Advocates and Patrons with Christ and Christ with God And some of our Doctors give an excellent reason of this distinction They say Christ is not only an Advocate but also a judge examining the Merit of the supplicant and how shall a poor Sinner come unto him without an Intercessor to find Acceptance so the c Antonius 4. sum titulo 15. Deus providet nobis c. Arch-Bishop of Florence and therefore saith he God hath furnish'd us with an Advocatrix who is gentle and sweet without any mixture of sharpness according to that notable saying of S t Bernard which Antonius cites O man thou hast a secure access to God where the Mother stands before the son and the son before the father the Mother shewing her Breast and Paps and the son his Side and the Wounds unto his Father Theoph. This is a new Model of Divinity to the purpose we had thought the Love of Christ towards poor Sinners could find no paralel That the good Shep-heard needed no solicitation and mediation of others to bring home the lost sheep he came down from Heaven to save it We find he has gratiously invited the weary and heavy laden to come unto him do ye find where he puts them from him since the work of our Redemption is perfected The Apostle tells us he can have compassion of our infirmities and be touched with a fellow feeling being in all points Tempted like as we are yet without Sin And therefore we may come boldly unto the throne of grace that we may obtain Mercy Feb. 4 15. 16. That we have a Merciful and Faithful High Priest to make Reconciliation for the Sins of the People Heb. 2. 17. That he is able to save them to the uttermost that come to God by him seeing he ever liveth to make Intercession for them Heb. 7. 25 All this and much more we Read to our unspeakable Comfort but nothing of his severe Inquisition and Judging them that come to him before his second coming unto Judgment And yet I must tell you you have bin too favouroble in the discovery this Mystery of Iniquity works higher then you have Represented The blessed Virgin must not only intreat but command her Son It is a Notorious form of Praier among you d O Felix Puerpera Jure Matris impera O happy Mother upon a Mothers autority command thy Son And altho e Ibin c. 16 Qui● nostrum hoc dicit Bellarmin askt who used that Form as tho he were ignorant thereof yet as being conscious he immediately after Exenses and justifies the Praier a Si Josh 10. dicitur obedire c. For saith he if it be said Joshua the 10. The Lord obe●'d the voice of a Man why may not after some sort the Son of God be said to obey his Mother Theoph. Aliquo modo Your Doctors can make any thing good but in the first place it is not there said That the Lord obei'd the voice of Man So indeed your vulgar Translation renders it but according to the Original we read it thus b That the Lord hearkened unto the voice of a Man Josh 10. 14. And so the septuagint and if God did obey the voice of a Man yet we do not read that Joshua did command the Lord but only the Sun and Moon Sun stand thou still in Gibeon and Thou Moon in the vally uf Asalon and therefore c Jure Matris impera vpon the authority of a Mother command thy Son it was Intolerable to say so when Christ was in the Flesh and subject to his Parents much more now he being ascended into Glory You do not read that the Blessed Virgin laid any command upon her Son on Earth Phil. You may take these as high Expressions of a devout Soul manifesting her confidence in the blessed Mother to obtain any thing of her Son and Saviour Theoph. Such extatic devotion hath led many of your Church beyond all reason and Religion in their superstitious addresses to the Saints and upon this occasion given I will insist more upon your Extravagancies in the Invocation and worship of our Lady You salute Her the Queen of Heaven and Mother of Mercies and so your Doctors have assigned unto Her more then half the Kingdom with the Father As the great King Abassuerus promist unto Queen Ester d Gabriel Biel Supra Canon Missae lect 80. c. One of your Schoolmen tells us That God reserving the execution of Justice to himself hath granted to the Virgin Mother the dispensation of Grace and Mercy e Bernardinus in suo Mariali c. By another we are taught to appeal from the Bar of Gods Justice unto the Throne of Mercy of the Blessed Virgin And whereas the Apostle exhorts to come boldly unto the Throne of Grace that we may obtain Mercy The Arch-Bishop of Florence tels us That f Mariah est thronus Christi c. Mary is this throne wherein Christ rested and that it is necessary all such should be Justified and saved unto whom she turnsher favorable countenance and for whom she proves an advocate and Bernardinus further ● 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 assures us That a In Christo tanquam in capite influente in Mariâ tanquam c. as Grace is in Christ as in the head and fountain so is it in Mary as in the neck transmitting So that no Grace can descend from

they were not expos'd to public view Phil. a Lib. de Pudicitia c. 7. 10. Procedant ipsae Picturae Calicum vestrarum Ib. Pa●tor quem in Calice depingis Tertullian shews they had Pictures in the Church early Let the Pictures saith he engraven in your Chalices be produc'd Again The good Shepheard whom you Picture in your Chalice He relates to the good Shepheard bringing back the lost Sheep upon his shoulders which Parable was engraven upon the Eucharistical Cup. Theoph. These are pitiful proofs for Images in Churches and their Worship a Parable engraven upon a Goblet not visible at any distance unto the People so as to become the object of Adoration Phil. There is an account given by Nicephorus Simeon Metaphrastes and others how our Blessed Savior sent the Picture of his Face in a Linnen cloth to Agabarus King of Edessa who hearing of our Savior and his Miracles sent a Painter to take his Picture but his Eyes were dazzled with the Glory of our Saviors Countenance and his Art fail'd him Whereupon our Savior calls for a Napkin and wip'd his Face and left his Picture therein to be convey'd to the King and thereby Miracles were wrought Theoph. We may conclude this to be a Fable as from the Fabulous Authors so likewise because b Euseb l. 1. Hist Ecclesiast Prope finem Eusebius makes no mention thereof and yet gives an account how this King of Edessa did send a Letter to our Savior intreating him to come and heal him of his Disease and that our Savior return'd an Answer Phil. But the same Eusebius lib. 7. c. 18. speaking of the City Paneas of Caesarea Philippi mentions a report That the Woman of the Gospel who was cured of her Bloody Issue was honorable and rich in that City and in memory of that Cure caus'd her own Image to be made in Brass kneeling towards another Statue of a Man in Brass stretching forth his hand to touch her And at the pedestal of the Statue there did spring up an Herb which arising unto the hem of the Coat engraven had virtue to heal Diseases and this Image was by all the Inhabitants reported to be the Statue of Christ And Eusebius gives credit to the Relation shewing it was the Custom of the Heathen People to honor with Statues those whom they accounted Saviors and tells us himself had seen the Pictures of Christ and of Peter and Paul Theoph. You may observe he saith It was the custom of the Heathen to honor so their Benefactors and therefore Christians derive this practice from the Heathen Phil. But Divine Providence hath set his Seal unto it in those miraculous Cures which the Herb wrought that grew at the foot of Christs Statue And Sozomen relates farther lib. 5. c. 20. That the Apostate Julian in scorn took down this Statue and in the place set up his own which was struck with Lightning from Heaven and broke into many pieces Theoph. These things came to pass by a special Providence not to justifie the making of Christs Statue but in the sight of the Heathen to attest the Truth of those great Things which Fame had delivered of Christ whom they knew that Statue represented And to vindicate that Affront the Apostate Julian design'd to put upon our Savior Phil. We find they had the Pictures of Christ and the Apostles very frequent in S t Augustins time For some Enemies of the Gospel entitled Magic Books unto our Savior as by him written to his principal Disciples Peter and Paul Now Augustin observes how Paul was no Disciple of Christ in the days of his Flesh and so the Imposture was easily discover'd But because saith he they had often seen the Picture of Christ and of these two chief Apostles drawn together they concluded them to have bin his most beloved Disciples and so were induc'd to bring in Christ as communicating his Secrets and Mysteries of the Art of Magic to them Theoph. Bellarmin should have given you S t Augustins observation upon this passage a Lib. 1. c. 10. De cons Evangelist sic omnino errare meruerunt qui Christum Apostolos non in Sacris Codicibus c. So altogether they deserv'd to be mistaken and err who look upon Christ and his Apostles on painted Walls and not in the Holy Scriptures and it is no wonder to see such as are Forgers to be deceived by Painters Phil. The second Council of Nice as Bellarmin shews brings many other Testimonies of the Fathers occasionally in their Books making mention of the Pictures of Christ and of the Saints usual in their times Theoph. In the series of Discourse you have led us unto that Council and I shall chuse to accept your Appeal and thither we will go But first I will prepare the way and let you know That we do not declare against Images in themselves but as they are occasions of Superstitious Worship Men prize ancient Pieces representing Famous Men Suppose Julius Caesar or Tully or the Ancestors of their Family and much more should we value Pictures of Holy Men and Women or of our Blessed Savior But you must then shew they be true Resemblances and Copies of their Countenance Pictures very like them whom they represent whereas now in the Images of the Saints there is no regard had to their likeness but only to set up an Image that shall signifie and not represent An old Man with a Sword stands for Paul with Keys for Peter with a Cross decussat for Andrew so in our Saviors Pictures you shall observe as many Forms as there are Faces or Fancies of Men. If a Painter designing to draw our Ladies Picture should take a Beautiful Courtizan for his pattern it would serve Now such Pictures which have no likeness to the persons represented deserve no regard neither are they useful for Commemoration Should any one send you your Grand-fathers Picture much unlike him and drawn at all adventures you would not honor it so much as to hang it up in your Hall or Parlor But you and I both have been led out of the way by those who write upon this subject of Images instancing in some who have altogether rejected them and in others who have approved them whereas our chief Design is to shew the unlawfulness of Image Worship to allow no other use of Pictures then to put us in mind either of Things or Persons or for ornament of places If you are content herewith the dispute shall end between us always excepting against any Image of God whether Historical or Analogical or by what term soever you may distinguish Phil. If you see the Picture of Christ will you not worship him Theoph. When by occasion of his PIcture I am put in mind of my Savior my heart must honor and worship him as at any other time when I apply my self unto him in Meditation without a Picture to help the memory But we allow no Worship or Adoration due