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
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 D. D. Fellow of Winchester College At the THEATER in Oxford MDCLXXIV Imprimatur RA. BATHVRST Vice-Cancel OXON Julii 10. 1674. TO THE Right Reverend Father in GOD GEORGE Lord Bishop of WINCHESTER Right Reuerend and my very good Lord I Am bold to entitle these First-fruits unto your Lordships Favor and Protection as being conscious how much they need it to shield them from this Censorious Age wherein impotent Men who ought to learn and become Disciples and reap the Fruits of others Labors usurp the Chair and sit as Judges most severely to censure and condemn A Generation furnish'd only with Principles destructive to pull down and not to edifie to except against what is Written and superciliously smile at the Authors folly as they have concluded whil'st they are wise in their own Conceits and secure themselves from public Censure by doing nothing that would become a public Spirit thro detestable Ignorance or Idleness betraying the Truth unto their Industrious Adversaries yielding up a Righteous Cause to the Lusts of Men for want of Zeal or Courage to defend it Now we must needs acknowledg your Lordships great Example and Encouragement hath not bin wanting to the contrary Your Clergy of this Diocess might have learn'd from you to Preach and Speak boldly in the Defence of Truth to reason with and convince Gain-sayers And for mine own particular having had the favour somtimes to stand before you and hear your familiar Communications in great humility and condescention with such as were far inferior and subject to you I declare That from your Lordships occasional Intimation and Discourse I took the Cue and Invitation to write in the Defence of the Church of England against her Adversaries of Rome having reason to distrust my self in so great an Undertaking I was confident to commit these poor Endeavors unto your Censure and lo thro your Tenderness and Indulgence they are improv'd into a favorable acceptance and Approbation Whereupon I am encouraged to present them unto public view and humbly beg They may pass into the World under the Wing of your Autority and Veneration and then no doubt the malevolent will be sober That Almighty God would lengthen your date of Life to rule his Church and do much good in an evil Generation and finally Crown your Piety with Immortality and Glory is the Praier of Your Lordships Most humble and obedient Servant Gilbert Coles THE PREFACE To the READER I Make no other Apology Christian Reader for my committing these Papers to the Press but this The Love of Truth constreined me and a just indignation against those Emissaries of Rome who lately swarm'd among us and have not yet we fear taken their slight notwithstanding the Law hath banish'd them But the Laws of Princes oblige not them against the Mission of their Superiors hither they will come and here they will abide compassing Sea and Land to make Proselytes They flatter themselves or at least the simple with expectation of great Success of their Labors Observing our sad Divisions and great Corruptions they find good Fishing in Troubled Waters and conclude The general Debauchery of Mens lives will dispose them to entertain a Religion suited to their Vitious Inclinations wherein they may have Indulgencies and Pardons and perfect Absolution upon easie terms They well know That only our Sins can bring such a Judgment upon this Island which God avert as to let in Popery and as they see our Iniquities abound so their Hopes and Confidences improve to make us corrupt in our Religion as in our Lives But we hope better things from a Gracious God and Invincible Truth That the Church of England shall stand against all Vnderminers at home and abroad Only let such as love the Lord hate evil and let the Truths of God be more pretious in our Eyes then to be Sacrificed unto the Lusts of Men. And when we shall observe such Industrious Designs set on foot to bring in Errors Good God! How earnestly should we contend to keep them out Formerly we had Stout and Learned Champions of the Reformed Religion who put our Adversaries well-nigh to silence by the advantage of their Cause their indefatigable Industry and Piety But however it comes to pass the Scene is alter'd The Envious one sows his Tares and few appear to weed them out the Truths of God are contradicted and we are filent Since a Puritan Faction made the Schism disturbing the Peace of Church and State approving themselves better skil'd at their Weapons then their Arguments instead of Writing against their Adversaries Fighting against their Friends Since the Venerable Fathers of our Church were driven from their Habitations bereft of their Libraries and of their Lively-hoods forc'd to seek for succors many of them in Foreign Parts Since the Presbyterian and Independent Chaplains had learn'd the Merchandize of Plundred Books selling whole Libraries upon easie terms unto Popish Factors Since our Universities were Garrison'd and Reform'd All the Fellows and Students of Colleges thrust out to seek their Fortunes a Generation of Seekers and puny Discipies succeeding I say since the year 1642. there hath bin a sad long Vacation in England from studious Reading and Writing of Books and thereout our Adversaries of Rome have suck'd no small advantage They are bold in Challenges and Disputes and Controversial Pamphlets whereunto the true Sons of the Church of England could not rejoin for want of necessaries and Books the Presbyterians for want of Learning Since His Majesties miraculous and happy Return The Church hath had time to breath and all things move in their own Sphere But Learning and Judgment come not in per saltum the Intercision of twnety Years is sadly sensible and to be lamented Our old Divines thro desuetude and the infirmities of Age are indispos'd to enter into the List of Controversies our yong Divines are unfurnish'd with Materials Thirteen Years since His Majesty warm'd the drooping Genius of this Nation with his nearer Influence and Protection being too short a term for men to traverse the Cycle of the Arts and Sciences to revolve the Learned Volumes of the Fathers to be vers'd in the Councils and Histories of the Church and to wind themselves out of the Labyrinth of the Schools And there are very few of the middle sort For when the Glory of the Land was departed and the Virgin Daughter of Sion did sit in the dust our military Schismatics committed an horrible Rape upon Religion and Learning all things were prostituted to their Interests and Lusts our new model'd Universities studied nothing but Politics and Pamphlets compendious Systems of New Philosophy and Divinity so that the Institution of two
de verba Dei cap. 15. Omnium consensis hae alâ—is praestant antiquitate amplitudine gravitate Theoph. For the Antiquity of the Roman Language let the Grammarians discourse it For the amplitude and universality thereof I acknowledg that it did spread far with the Roman Conquests especially in the Western Empire which was call'd Orbis Latinus so that it became the vulgar Tongue unto many Nations In Africa we have those Noble Orators Tertullian and Cyprian living in Carthage writing Tracts and Epistles in Latine unto all sorts unto Men and Women Lay and Clergy which shews that Language was then vulgarly understood Tertullian wrote two Books to his Wife in Latine A third De habitu muliebri A fourth De cultu seminarum unto Women A fifth to Virgins Develand Virginibus Cyprian writes his familiar Epistles to the Martyrs and divers others many of them of the common people Augustin Bishop of Hippo in Africa made all his Homilies and Lectures unto the people of his Congregation in Latine and therefore that Language was commonly understood for your self acknowledged that we ought to Preach in a known Language to the People nay he expresly tells us e Lib. 1. Retract cap. 20. Volens causam Donatistarum ad ipsius humillimi vulgi imperitorum at que idiotarum nobitiam pervenire psalmum qui ab â—is canttur latinas literas feci Ipse psalmus habetur Tom. 1. cap. 1. That being willing the Donatists cause might be understood even by the unlearned and vulgar sort of People be composed a Psalm according to the Latine Alphabet to be sung by all the people wherein the choice Heads of their Schismatical pretentions were contain'd The Psalm begins thus a Ipse Psalmus habetur Tom. 7. cap. 1. Omnes qui gaudetis c. The Latine Tongue therefore was become as the vulgar in Africa and so the Learned shew of many Countries in Europe by reason of the Roman Conquests and Colonies which for brevity I omit But in after Ages thro the Incursions of the Goths and Vandals and Lombards Gauls and Sarazens into the Western Empire there arose a great change and variety of Languages insomuch that neither in Italy it self nor in any other Country did the people understand the Latine Tongue and therefore the Argument of Universality for that Tongue now ceaseth For the Gravity of the Latine Tongue wherein that consists I do not understand and when Kemnitius urg'd as we do that the Latine was neither more sacred nor venerable then other Tongues b Non dicimus eam graviorem aut sanctioram si â—ererba spectemus sed hoc ipse esse gratiorem magis venerandam quod nonsit vulgaris Lib. 2. de ver Dei cap. 15. ad sinem Bellarmine acknowledges it to be true if we consider the words themselves but the Latine is more grave and venerable because it is not the vulgar Tongue Which answer of Bellarmine if it hath any shew of Truth and Reason doth as well prove the English Tongue to be more grave and venerable in France and Spain c. then their own proper Tongues because unto them it is not the vulgar Tongue And yet this is one of his special Arguments which he urgeth why the Majesty of Divine Service and public Offices should be in the Latine Tongue which is not understood because it requires a more grave venerable Language then are the vulgar Tongues of every Country c Ibidem Videtur omnino majestas divin offic requirere linguam â—agis gravem venerandam quam sunt illae quibus vnlgo utimur We see wise and learned Men in the defence of palpable Errors somtimes are put to shifts and urge Arguments of no weight and consequence to amuse only Children and Fools For ought therefore that hath bin offer'd to prove it the Latine Tongue appears not to be more grave and venerable then others Phil. Here hath been a long digression to no purpose Theoph. Confer notes and you will find it pertinent to the present business and it will be useful to other purposes hereafter Phil. I cannot divine what will be your future intendments neither can you deny the Latine Tongue to be the common Language in Europe better understood then any other at least by the Learned so that with that Tongue you may travel into all parts and meet with many who understand it Theoph. It is believed of late the French Tongue will carry us farther then the Latine but what Inference will you make if we grant your Postulatum that the Latine is the most communicating Language understood by the Learned in every Country Phil. It is most agreeable to the Communion of Saints in all parts of the World that public Praier should be made in lingua communissima as Bellarmine speaks a Ibidem Alias tolletur communicatio Ecclesiarum c. In that Language which will most communicate with other Nations and Churches that when Strangers and Travellers come among us some of them may understand our Service and join with us therein otherwise neither the learned nor unlearned will ever come to Church but in their own Country Theoph. This is an Argument of great charity towards Foreigners and of little regard to Natives that the Service of the Church should be at home in an unknown Language in Latine to the end that Strangers when they travel in any Country may understand some of them the Service and so be encouraged to come to Church And in truth this Argument concludes for us that public Praier should alwaies be in known and vulgar Tongues for if Foreigners will not come to Church if they understand not the Service for the same reason our Country-men will not come to Church if the Service should be perform'd in an unknown Tongue Phil. However the Latine Tongue hath had long possession thro-out the Western Church in the Divine Service of every Country until some new Masters and Reformers in divers places did thrust it out and the general practice of the Church should much prevail with sober Men. b Epistola 118. Si quid herum per â—rbem frequentat Ecclesia quin ita sit faciendum disputare insolentis insania S t Augustin saith It is most insolent madness to dispute whether that should be don which the Church thro-out the whole World doth practice Theoph. I have shew'd you how the Service of God in an unknown Tongue is contrary to Gods Word c Si divinae scrip praescribii autcritas non est disputandum c. And Augustin in the same Epistle immediatly before this Quotation of yours had concluded That if the Holy Scriptures have prescrib'd what is to be don it is not to be doubted but we must do as we read and are directed Again I have shew'd how the Service in an unknown Tongue is contrary to the great end of public Praier wherein all the People of God should join with heart and affection and
understanding and devotion putting an acceptable force upon the Almighty by the fervency and importunity of the whole Congregation I have likewise occasionally shew'd before how the Latine Tongue was propagated with the Roman Conquests by their Colonies and in time became even vulgarly known in many parts of the Western Empire but upon the Inundation of the Goths and Vandals c. And upon the decay of the Roman Empire the Roman Tongue every where gave place to the Conqueror and now there is no Nation or People in the World who generally understand it Now then seeing the Latine Service was in use in divers Countries because it was vulgarly understood and for that reason only as we may well suppose the case being so apparently alter'd and no common People now understanding the Latine Tongue it ought in every Country to give place to that Language which is understood And it is the insufferable Tyranny of the Pope and Church of Rome so strictly to keep up the old custom of Latine Service in several Countries when the reason of the first possession ceaseth and the Language is not understood And therefore in this case Augustin shall give an Answer to himself a De Baptisme contra Donatistas lib 3. cap. 6. Plane respondeo quis dubitet veritati manifestae debere consuetudinem cedere I answer plainly saith he who doubteth but that custom must yield unto apparent truth Phil. If any Nation find it a grievance they may peaceably apply themselves to the Pope and his Cardinals or to a General Council and without doubt may have Indulgence and leave granted to have the Service in their own Tongue For so I read how Cyril an Hermit who was a great Instrument under God to convert Moravia to the Faith of the Gospel having first instructed and Baptized Suatocopius their King who was overcome in a signal Battle by Arnolphus the Emperor and liv'd an Exile in the Wilderness b Aenâ—as Sylvius hist Bohemica cap. 13. The History shews how this Cyril went to Rome and earnestly sollicited the Pope that in Divine Service he might use the Sclavonian Tongue which was in Moravia the vulgar and it was granted Theoph. But why do you concele the most memorable Passage of the Story namely That when Cyrils request met with great opposition in the sacred Senate of Cardinals a voice was heard as from Heaven saying c Omnis spiritus laudet Deum omnis lingua confiteatur ei Ib ad finem capitis Let every one that hath breath praise the Lord and let every Tongue consess unto him And so they were in that Senate miraculously convinc'd of the Truth now controverted between us That every Nation should serve God and praise him in their own Tongue even in the public Service Now you cannot deny the Story to be credible seeing your self have made use of the first part and it was written by a famous Cardinal who was afterwards chosen Pope But as for Encouragements to ask leave we shall find very few For in the next Century Hildebrand a furious and turbulent Pope known by the name of Gregory the 7 th flatly denied the same Request made by the Duke of Bohemia Vuratislaus in the behalf of his Subjects And whereas in most of their Churches the People had before taken the liberty to use their own Language in the public Service the Pope strictly inhibits it by the Autority of Peter giving the Duke a charge for the honor of the Omnipotent God with all his power to resist such a vain and rash attemt And the lower we descend in Church History the more stiff we find the See of Rome to make any Concessions unto the People The Immunities of the Clergy must be enlarged and the Laics kept under a blind obedience and to this end their little or no understanding of Gods Worship and of the Mysteries d Binius part 1 ma. 7 Tom. Conc l 6. Epistolarum Greg. Papâ— 7. Epistola 11. Ne fiat quod à vestris imprud exposcitur autorit beati Petri inhibemus c. of Religion and of the Holy Scriptures is very subservient Phil. You are proud and of a Schismatical Spirit and so pretend great difficulties to excuse good maners Theoph. It is the usual course with Men of your Church to supply their defect of Arguments and Reason with railing I have all this while wondred at your patience but you have not bin long acquainted with their waies But in answer to your reproof I will tell you It is no part of good manners to ask leave to serve God in that way which he hath prescrib'd with the heart and with the lips and with understanding also a Lib. 30. cap. 5. contra Fauseum Manich. neque evim cenceditur secundum Veniam nisi peccatum S t Augustin tells us Indulgence is given to such things as are not lawful in themselves Prove it unlawful to understand our Praiers and we will ask your leave to do so And that we do not pretend difficulties is manifest for your Church is so far from allowing the public Service in a known Tongue that it scarce permits any to use their own Language in their private Devotions training up their Proselytes Men Women and Children to say their Pater noster the Creed the Penitential Psalms their Ave Maries in Latine and so like Parrots they are taught to speak what they understand not in particular to utter broken Latine and many Incongruities the intention of heart and mind all the while being not determin'd to those Petitions which they make with their lips For altho they have a moral perswasion that they say the Lords Praier when they mumble out the Pater noster yet for the distinct Petitions they are altogether to seek as I have had occasion to make the trial For when a Female Proselyte of Rome gloried that she could say her Praiers in Latine rehearsing her Pater noster when she came to the fifth Petition Demitte nobis debita nostra I interrupted her and demanded what that Petition was which the then put up to God she answered She could not tell distinctly but she knew in general that she said the Lords Prayer Now certainly it is necessary that the heart should know when the tongue asks forgiveness of Sins that so it may be smitten and deeply affected with a sense and shame of sin in general and with some particular sins which lie as a burthen upon the Conscience and would come into remembrance at that instant when we with understanding beg pardon And the same reason holds for all requests made to God we ought distinctly to understand them that we may be suitably affected with a due sense of our wants Did you never read the complaint which the Lord made to his Prophet Isaiah chap. 29. ver 13. This People draw near to me with their mouth and with their lips do honor me but have removed their heart far from me
ver 24. the Jews sent Priests and Levites to ask him Who art thou and that they who were sent were of the Pharisees not that the Scribes and Pharisees sent them And d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 10. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Cyril expresly saith That Christ gave the exhortation to search the Scriptures unto the People of the Jews and the 5 th Chapter thro-out sheweth our Saviors discourse was with the People some opposing and others believing him Phil. Stapleton gives another answer to that Text e Christum non constituit generale praeceptum aut necessarium perpet quod omnes semper obliget That it was no general Precept necessary and perpetual which should alwaies oblige all men that it was given by way of indulgence to the Jews now because of their unbelief For he had before stated the f Grassantibus Haeresibus tetam spript permitendam aliquibus Question and granted That when Heresies did abound all the Scripture should be allowed to some Theoph. He was so over-seen in his first answer that he gives the second with very great caution No general Precept necessary and perpetual which should alwaies oblige all Men so many limitations to help him at a dead lift But as to the later part of his Answer if because of their unbelief they were exhorted to search the Scripture and when Heresies prevail and Errors then now certainly as much as ever and they should not envy us the Scripture in our vulgar Tongue who are so hard to believe their new coin'd Articles and therefore by them reputed Heretics Neither should they with-hold the Scripture from their Laity seeing Errors so much abound in the World But leaving these shifts will you hear what Origin saith to this Text. a Homil. 2. in Isaid Vtinam omnes faceremus quod scriptum est Scrut Script I would that all of us would observe and do that which is written Search the Scripture hear also what Basil saith b Lib. 2. de Bapt. cap. 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 let us bear with our Lord saying Search the Scripture Hear what Augustin c Serm. 45. De verb. Dom. Judaeis dicit caput nostrum quod vobis Corpus Serut Script Christ the Head said to the Jews what his Pody the Church saith unto the Donatists Search the Scripture You see S t Augustin urgeth the Enemies of Truth and of the Church to search the Scripture as the best way to reclaim them You have heard how the Jews were exhorted by Moses and David and by our Blessed Savior to search and read the Scripture In the next place we will consider Believers under the Gospel we shall read Acts 17. 11. how they of Berea were commended in that they received the word with all readiness of mind and searched the Scripture daily whether those things were so as Paul and Silas taught them The Holy Ghost saith These were more worthy then those of Thessalonica c. Phil. The Greek word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 more noble Men of better parts and abilities and to such we allow the reading of the Scripture as not being so much in danger to be led by the Word of God into Error Theoph. I had thought the Word of God would lead Men into Truth rather then into Error Phil. Yes sober wise and learned Men but the unlearned wrest the Scripture to their destruction as you have heard Theoph. I have already answered that place of Peter but for your Criticism upon the Original Word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Men of more eminent Parts and Learning you may observe how the commendation is given to the Synagogue of the Jews at Berea and their eminency was That they did mind Paul's Preaching and compare the Scripture as in truth True Piety is the best Nobility and I may with better color invert your Argument Because they were Men of Eminency and Learning they did search the Scripture say you because they did search the Scripture they were Men of Eminency and Learning say I. But Chrysostom d In locum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 gives the best Interpretation of the word They were more noble that is more gentle and courteous then those of Thessalonica who as we read verse 5. Being moved with envy took unto them certain lewd fellows and set all the City in an uproar and assaulted the house of Iason and sought to bring Paul and Silas out to the people c. but these of Berea were not of such a persecuring turbulent Spirit and therefore they were more noble Again S t Paul exhorts the Colossâ—tns Col. 3. 16. Let the word of God dwell in you richly in all wisdom teaching and admonishing one another in Psalms and Hymns and Spiritual Songs singing with grace in your hearts to the Lord. Phil. The Text answers it self Such as must teach and admonish others must be well vers'd in the Scripture but it doth not follow that such should be so who must learn and hear Theoph. This is a meer shift the Original Words are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and your vulgar Translation renders it vos metipsos reaching and admonishing your selves or if the scope of the Words favor our Translation Teaching and admonishing one another You see it is mutual and implies the duty of all Christians within their own Sphere to instruct others one Neighbor another in mutual conference Parents their Children Masters their Family And to this end the word of God should dwell in them abundantly Observe what Chrysostom a In Locum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. saith upon this Text directly against your Interpretation Hear all ye who are immerst in the Affairs of the World and have Wife and Children to take care of how you especially are exhorted to read the Scripture with great diligence Phil. The Word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 rather signifies Permission then Exhortation Theoph. And so should you permit secular Men to be conversant in the Scripture but this will not help you for the Exhortation or rather Command runs not by way of permission but of duty In the same Homily b Hom. 16. In Epistolam ad Coloss 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. he tells every one of his hearers That he should not wait for any other Teacher Thou hast saith he the Oracles of God none can instrust thee like them And then it follows c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. I beseech you hear ye men of the World Buy you Bibles which are the souls physick if not purchase the New Testament or Pauls Epistles or the Acts of the Apostles or the Gospels Masters that will never intermit Instruction And then he rounds them in the ear d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 This is the cause of all evils not to know the Scripture And lastly in order to their instructing one another he tells them That they ought to help and not leave all the burthen upon him
Patriarchs and Prelates Eutyches an Abbot and all these Broachers of Heresie And such Men of Learning and Reputation are likely to do much more mischief in seducing the People then some obscure and simple Phanatics And we have cause to fear that some Mercurial Wits beyond the Seas have laid the Scenes and come over Incognito in the mist of our Distractions and Troubles to act their parts and give Life and Motion to the Phlegmatic Humors of our Separatists who whil'st they dream of Popery and mightily declaim and fight against it are led by many of the Principals and Priests of the Church of Rome upon your account therefore wise Men should with-hold the Scripture rather from the Learned who are able to do most mischief then from the multitude But we affirm neither one nor the other That either Clerks or Pesants should be restrain'd from reading the Bible for their Instruction and Salvation out of a panic fear they should wrest and pervert them to their own destruction and others Every thing that is most useful may become pernicious Will you keep no Fire in your Chimney for fear you should burn your House Phil. a Loco praedict Bellarmine gives another considerable Argument That in the Holy Scriptures there are many seeming Contradictions which if the common People in reading should observe not knowing how to reconcile them they may be apt to question the Infallibility and Truth of the Scripture Theoph. These seeming Contradictions do not easily fall within the Observation of the vulgar but of the Learned and withal they ought to read the Holy Scriptures with veneration and due acknowledgment that they are the infallible Word of God and dictates of his Holy Spirit who cannot lye nor contradict himself and upon this ground when we apprehend any contradiction in Gods Word we must distrust our own Judgment and not question the truth of Holy Scripture in any place but our own apprehension and apply our selves to the Learned for reconciliation and better satisfaction But as to the other part of Bellarmines Assertion Is it possible any should conceive that the Holy Word of God should contribute to the corruption of Mens manners and debauch the Lives of such as study it Phil. Yes of the unwary Reader For he instanceth in that passage of the Canticles Cant. 1. 2. Let him kiss me with the kisses of his mouth And in another place Cant. 8. 3. His left hand should be under my head and his right hand should embrace me He instances in Davids Adultery and Thamars Incest in the Patriarchs Concubines Now the ruder sort may make ill use of such Expressions and Examples Theoph. And so may a carnal Priest Tit. 1. 15. For unto them that are defiled saith the Apostle nothing is pure but even their mind and conscience is defiled But unto the pure all things are pure And therefore in such cases evil unto him that thinks evil We ought to give unto Spiritual Songs a Spiritual sense and not a sensual Psal 51. Davids Adultery is recorded and his most signal Repentance the Vices of the Patriarchs together with their Virtues to shew they were Men of like Passions with us and subject to Infirmities And the whole design of Scripture tends unto our Sanctification and holiness of Life and therefore one would think may prove a sufficient Antidote against the Infection of such Examples and withal many who never read the Scripture may hear these Stories and not be so well fortified against them Bellarmine I know made himself mirth with a Story related as he saith by a credible Person a Loco cit supra audivi ab homine fide digno c. That a Calvinistical Minister of the Church of England reading the 25 th Chapter of Ecclesiasticus in the vulgar Tongue where much is spoken of the malice and wickedness of a Woman one of his hearers a Woman rose up and said Is this the word of God nay rather of the divel Whereunto I answer That perhaps the poor Wretch before the happy Reformation in England being kept more Romano in great ignorance of the Scriptures thought it strange to hear such passages against her Sex and was promted to Blaspheme whereas had she bin conversant in the Word of God she would have learn'd to Bless and nor Blaspheme to govern her Passion and rule her Tongue and to keep silence at the Church the Apostle not permitting her there to speak c Leo decimus qui dissolute respondit Cardinali Bembo Quantum nobis profuit haec fabula Christi satis est omnibus seculis notum Job Balaeus centuriâ 8 va illustrium scriptorum Britanniae pag 636. And withal the Pope who call'd the Gospel of our Lord Jesus Christ a Fable was the more notorious Blasphemer As for his taunt of a Calvinistical Minister of the Church of England he knew well that our worthy Reformers chose not Calvin for their Master We are bound to honor him for his great Learning and Labor in the Work of the Lord but not to subscribe in all Points unto his Doctrine or Discipline and yet without doubt John Calvin compar'd with Ignatius Loiola the Father of Bellarmines Order was a Saint Phil. These are Impertinencies to vent your spleen But what say you to Bellarmines next Consideration That if vulgar Translations be permitted they must be changed every Age with the Language of the Country and so there would never be an end of Translating and fit Men to undertake that great Work may probably be wanting Theoph. I say that Bellarmine wanted Modesty and Consideration to assert that which the Experience of all Ages contradicts namely That the vulgar Tongue of every Country changeth for the most part in the compass of an hundred Years whereas his most part must be contracted into some few Words and Phrases every Age refining but not changing or destroying the Language of a People Phil. The last Argument of Bellarmine is this That the Majesty of Divine Service and we may add of the Holy Scripture requires a more grave and venerable Language then is the vulgar And this part of his Argument I have already proposd but that which follows is considerable d Loco citato praesertim cum in Sacris Mysteriis multa sint quae fecreta esse debeant Especially seeing in Holy Mysteries many things there are which should be concel'd from vulgar apprehensions And this Pope Gregory the 7 th urgeth as a reason of his denial unto the request of the Duke of Bohemia that his Subjects might enjoy their public Service b Istudne est verbum Dei imo potius diaboli in the Sclavonian i. e. the vulgar Tongue a Ex hoc nempe saepe volventibus liquet non immerito sacram script omnipotenti Deo placuisse c. Bin. con Tom. 7. part 1. Ep. Greg. l. 7. Epist 11. Vpon due consideration saith he I have observ'd that Almighty God was pleased that the Holy
remembrance of the Lords Passion Theoph. These are pitiful shifts the words rather imply Christians should often drink of the Cup in remembrance of their Savior And the very next Verse confutes this conceit of Bellarmin wherein Paul puts the condition as often both to eating and drinking ver 26. For as often as ye eat this Bread and drink this Cup ye do shew the Lords death till he come And withal while you triumph in S t Lukes relation where the command of Do this is expres'd only when our Savior gave the Bread you do not consider that S t Matthew relates our Saviors charge when he gave the Cup Matth. 26 27. Drink ye all of this And S t Mark records Mark 14. 23. He gave the Cup to them and they all drank of it Phil. To whom did Christ give this command Drink ye all of this Theoph. To the Disciples who did eat the Passover with him and sup'd with him and after Supper he Instituted the Holy Sacrament and gave the command to observe it Phil. But these Disciples were the twelve Apostles as is manifest from S t. Lukes relation Luke 21. 14. When the hour was come to keep the Passover he sat down and the twelve Apostles with him Now we grant that the Apostles and the Bishops and Priests their Successors must receive in both kinds but not the People Bellarmin reasons thus a Ibid. Dedit selis Apostolis eo dixit s 〈…〉 Apostolis bibite ex hoc omnes He gave the Cup only to the Apostles and therefore only to them he said Drink ye all of this Theoph. By this subtilty you altogether exclude the People from being concern'd at all in Christs command to receive the Sacrament for to whom he said Take eat this is my Body to them he said Drink ye all of this 〈◊〉 that is as you say only to the Apostles Upon what account therefore do ye administer the Lords Body unto the People Phil. To this you have b Ibid. Etsi non dedit non prohibuit Bellarmins Answer Although he did not give the Sacrament unto the People he did not for bid it should be given to them Theoph. So neither hath he forbidden the Cup should be given to them But I pray hear what one of your own Benedictine Abbots Pâ—sâ—hafius in his Book De corpore Christi c. 15. as Bellarmin quotes him saith as a Comment upon those Words c 〈◊〉 ex hoc omnes tam ministri quam reliqui credentes Drink ye all of this All as well Ministers as other Believers Hear what another of your own side saith upon the Text and Bellarmins Comment d Gerardus Loriâ—hius de Missa publica proroganda There be some false Catholics that fear not to stop the Reformation of the Church what they can These spare no Blast he mies least that other part of the Sacrament should be restor'd to the lay People for say they Christ spake Drink ye all of this only to the Apostles but the words of the Mass be these Take and eat you all of this Here I would know of them whether this was spoken only to the Apostles then must Lay-men abstain likewise from the element of Bread which to say is an Heresie yea a pestilent detestable Blast hemy It is therefore consequent saith he that both these words Eat ye Drink ye were spoken to the whole Church Phil. It seems the Doctors vary in their Opinions But the Truths of God and the Canons of the Church depend not upon the humors of Men and private Interpretation Theoph. You seem all along to take Bellarmin's Words for Truth his Answers for Oracles And do you now except against private Interpretation But what say you to that Argument wherein e Ibid. De hoc argumento Lutherus triumphaâ— Bellarmin observes Luther so much to triumph The Blood of the New Testament was shed for the People as well as for the Apostles and our Savior gives the Cup unto all for whom he shed his Blood nay and for that very cause bids them drink all of it Matth. 26. 27 28 For this is my Blood of the New Testament which is sâ—ed for many for remission of sins If Christs Blood was shed not only for the Apostles but for many for remission of sins the Cup ought to be given not only to them but to many others Who dares say saith Luther that Christs Blood was not shed for Laiks and therefore who should dare to with-hold the Blood of the New Testament from them Phil. As you have taken the Objection out of Bellarmin so you may his Answer a Ib. Si sanguis Domini dandus esset omnibus pro quibus susus esi dandus esset Turcis Judaeis Ethnicis c. That if the Blood of Christ must be given in the Sacrament to all those for whom it was shed then it must be given to all men Turks and Jews and Ethnics For his Blood was shed for all men as he proves from the Text 1 John 2. 2. And he is the propitiation for our sins and not for ours only but also for the sins of the whole world Theoph. This is a Cavil The Sacraments are the Seals of the Church und appertain only to Church-Members and when Turks and Jews and Pagans shall be converted and receiv'd into the Church of Christ they shall partake of her Tresures I am amazed to see your Learned Champion make such irrational Replies but his baffled Cause will afford no better Phil. Do not conclude him foil'd before you have tried his strength Theoph. It is my design thro-out to examine his Objections and Answers and I have hitherto found them so inconsiderable that I am almost confident for the future Phil. Keep your confidence to your self and produce your Reasons Theoph. I have one Argument more to urge for the Communion to be receiv'd by all in both kinds from our Saviors words John 6. 53. Verily verily I say unto you except ye eat the flesh of the Son of Man and drink his blood ye have no life in you This Text the Bohemians most insisted upon in the Council of Basil when their Delegates there desired the Cup might be allow'd them And Aeneas Sylvius b Hist. Bohem. cap. 35. Literarum doctrinâ morum praestantiâ juxta clarus relates how Petrus Dresensis a School-master in Prague repaired to the Preacher of S t Michaels Church by name Jacoballus eminent for his Learning and Conversation asking him How interpreting the Holy Scripture to the People he had not so long taken notice of a grand Error which would ruine the Church in giving the Sacrament only in one kind whereas our Savior in S t John hath said expresly Vnless ye eat the flesh of Christ and drink his blood c. Hereupon this Learned Preacher search'd the Fathers and finding the giving of the Cup unto the People approv'd especially by Dionysius and Cyprian he earnestly exhorted the People
committing scandalous Offences should be degraded and lie under the severities of Church Discipline and Penance proportionable to their demerrit and if at all they are restored to the Communion of the Church they should be as Lay-men and not restored to the Priests Office they should receive the Sacrament without the Quire with the common People b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Phil. a Lib. 4. c. 24. de Sacramento Euch. Nulla distinctio notari potest c. Bellarmin makes sport at this ridiculous Answer Saith he This punishment was somtimes so inflicted that persons offending should not be reconcil'd and admitted to this Laic Communion but in peril of Death nay not then neither as you have heard in the second Canon of the Council of Sardica Now to sick Men upon their Death-bed what distinction can there be of place or what preheminence can a Priest have more then a Lay-man and so Communio Laica no punishment Theoph. This is Wrangling not Disputing We say as b Epistola 52. Communicet ut Laicus non usurpet locum Sacerdotis Cyprian A Priest so offending let him become a Lay-man and in that quality admitted after repentance unto the Communion whether in the Church or in his House but let him not return unto the Priests Office One of your French Bishops Gabriel Albaspinus hath sufficiently confuted Bellarmin and all his Disciples in this Point shewing this Communio Laica implied the condition of a Lay-person and not any difference from a Priest in receiving the Sacrament only in one kind c Lib. 1. Observat c. 4. de Communione Laicâ Tempore Concil quibus de Laica Commun fit mentio c. For saith he in Cyprian ' s time and when these Canons fore-mentioned were made the Communion was given to the People in both kinds He brings many Instances to prove it Phil. d Ibid. constat ab annis plus octingentis usum in quibusd Ecclestis communiionis sub una specie in publico coetu fidelium Et constat Graecos nunquam hoc Latinis objecisse Bellarmin brings another Argument drawn from the consent and testimony of the later Ages of the Church That it is evident for more then 800 Years That in some Churches in the public Assemblies the use was to give the Sacrament in one kind And the Greek Church saith he never objected this as an Error to the Latin Church which is an Argument they accounted it lawful for otherwise they were willing and quick-sighted to discover all our faults Theoph. This shews Bellarmins confidence To assert stoutly and prove faintly How doth he make good the use of 800. Years Phil. The Councils of Constance and Basil say It had been in use for some long time as you have heard before And so Th. of Aquin. before this Council tells us That in some Churches it was well observed to with-hold the Cup from the People for the greater reverence and caution Theoph. These proofs fall short by more then half of 800 years Aquinas liv'd in the 13 th Century and then the Communion in one kind had got but little footing only in some Churches as he acknowledgeth the Councils followed in the 14 th Century We acknowledg the with-holding of the Cup from the People began after 1200 Years after Christianity in the Western Church but never in the Eastern Church Bellarmin offers at another proof of a longer date in Bernards time related in the History of his Life written by one of his Contemporaries one William an Abbot but those Books of his Life are so full of Legends that I would not choose to rake in such a Dung-hill They make Bernard to work as many Miracles as our Blessed Savior Phil. It is your securest way of answering our Autorities by slighting them But I have one considerable Argument more out of Bellarmin to prove the Antiquity of giving the Sacrament in one kind in the public Administration thereof out of the a Ordo Romanus Roman Ritual which is conceiv'd to have bin compos'd by Alcquine Tutor to Charles the Great above 800 years since Theoph. Out of which Ritual we have expresly proved the contrary already Phil. Hereby you may judg how slightly you examine things and Books for in the Ordo Romanus you will find That the Wine is consecrated in a little Chalice and the Pope drinks of it and afterwards the Arch-Deacon pours out some of the Consecrated Wine into a great Flagon or Cup of other Wine and Water and so it is Sanctified for the Peoples drinking but not Consecrated Theoph. This Passage proves the People did drink of the Cup but the Pope it seems must have some preheminence above them and for the distinction of the Wine Sanctified but not Consecrated I understand it not b Ordo Rom. vinum etiam non consecratum sed sang Domini commixtum c. The Ritual saith enough for the Cup which was given to the People The Wine not Consecrated but mix'd with the Blood of Christ out of the first Chalice is Sanctified to all effects And Bellarmin acknowledgeth it was call'd The Cup of the Lords Blood Phil. I come now to shew the Motives which induc'd the Church to with-hold the Cup. Theoph. I wish'd long since you would come to this Chapter for I did suppose your Proofs and Testimonies out of Antiquity would be insignificant but if there be sufficient reason for the practice it might excuse in part altho in truth no human Reason should prevail against Christs Institution in such things as are the Sacraments meerly of Instituted Worship Phil. Gerson the Famous Chancellor of Paris eminent for his Books full of Piety and Learning was present at the Council of Constance and hath written in defence thereof and of their Act in prohibiting the Cup unto the Clergy and he gives the reason of the prohibition First c Casâ—aliquo profundi potuit circumgestari sine periculo nequit out of great Reverence to Christs pretious Blood which if communicated to many might be easily spilt upon the Earth by the Deacons stumbling who should carry it to the People d Aliqui Latcorum barbas habent Aliqui Paralytici sunt It might stick upon their Beards and a Palsie hand might shake and spill it Theoph. These Inconveniencies are accidental and if involuntary God will not impure Sin to them As for the Lay-mens Beards the Priests are not such Shavelings but that they may be liable unto the same Objection And the Disciples of Christ at Supper with him are pictur'd with very grave Beards And withal these Inconveniencies may follow the Bread Consecrated It may stick in their Teeth and the crumbs may fall to the ground and you know your Doctors teach that whole Christ Divinity Soul and Body are contain'd in every minute Particle of the Host Out of such pretended Reverence me thinks you might be as solicitous That the Pretious Body and Blood of Christ should
that politic Cardinals Observation and yours viz. 1. That the Peace of the Church is better maintain'd by the Sword then by a Reformation of Errors and Corruptions 2. That to acknowledg no Errors but to stand upon the Infallibility of the Church of Rome is the compendious way to cut off all Complaints and Objections against her But whil'st your Doctors say Your Church of Rome cannot err we know she doth err and that damnably And hereof we shall make a Demonstration from the effect and overthrow her pretensions to Infallibility by thewing how in many particulars of Doctrine and Practice she hath miscarried which is the design of this present Conference and by Gods help and your permission I will proceed to other Articles and Points of difference between our Church and yours and let the World judg upon which side the Word and Truths of God determine Phil. You carve out work more then sufficient However at present it is high time to intermit these Severities of Discourse and think of taking some Recreation A pleasant walk into the Grove will refresh us And then to make amends for your poor Entertainment after we have past the Evening in Familiarity and Friendship you shall take your rest and if you please to Morrow we will enter again the Lists of Disputation THE THIRD PART Of Worshipping IMAGES Theoph. SIR I have found so much courtesie within Doors that now we are come abroad to continue a Discourse of Controversie methinks it is not Manners and Civility to oppose your choice and Judgment and try your Patience who have given such Demonstrations of your goodness But when all proceeds from a Zeal to Truth and from a cordial Affection to so worthy a Friend and you have charity to believe it I am encouraged to proceed Having therefore discuss'd already two Points I propose the third to Consideration The great scandal that is given by your Church of Rome unto sober Men and good Christians from Images and their Worship so much pleaded for and defended by your Doctors Phil. This was indeed a third Objection which in the beginning of this Conference you propos'd against the Doctrine and Practice of our Church which you suppose hath given occasion of Scandal both to the Learned and unlearned as being obvious as you said unto every understanding But where lie the apparent Exceptions against this Point Theoph. The second Commandment appears at first sight to forbid worshipping of Images and you allow it Phil. So you make your deluded People to believe designing to create a prejudice and odium against our Church that so you might keep them firm to your heady separation from us But your Learned know in their Consciences that we do not transgress this Commandment neither in the thing forbidden or in the manner of Worshipping our Images which are not included in the prohibition of Gods Law Theoph. You appeal to the Learned of our side as tho you would allow them to decide the Controversie if they would speak the dictates of their Consciences But this is a sleight and Artifice to wipe off your own guilt and lay the charge of Dissimulation to our Doctors But their Grounds and Reasons when produc'd will manifest to the World that the charge they lay against them of transgressing the rule of Gods Word in this Point proceeds out of Conscience and not Design you give a great scandal and offence to God and Man and would not have us zealous to reprove it Phil. Zeal without knowledg and discretion hath set the World in a Flame and you are forward to blow the Coals Theoph. We read Isa 6. 7. how a Seraphim took a Coal from the Altar and laid it upon the Prophets mouth and so gave him commission and command to speak Now the word of God is this coal from the Altar enkindling Holy Fires in the Heart and opening the Mouth of his Servants to adjust his will reveal'd against the Transgressors thereof Phil. You will in short time pretend to Euthusiasm when we have beaten you off from your strong hold your supposed sanctuary in the Scriptures that must be your last refuge Theoph. Your Fathers and Founders of the several Orders have shew'd the way and acted the Phanatic part so well that you presume we must needs be taken with it and herein become their Disciples but if it be Enthusiasm to follow the rule of Holy Scripture and shew how palpably you do swerve from it we shall be ambitious of that reproach Phil. It is an ill Omen to engage in Quarrels and bitter Reproaches before one Argument hath past between us If you have any thing to object against our Doctrine or our practice concerning Images and their Worship let us hear it Theoph. God in the second Commandment hath forbid us to make and worship Images and your Church hath mightily advanc'd the Trade of Painting and Carving and Graving Images and require veneration and worship to be given to them Phil. Let us proceed by degrees to answer your Objection which consists of many parts Do you condemn us for allowing and countenancing the Art of Imagery Theoph. If we did we should not want the Autority of some Antients so severely did they adhere to the Letter of the second Commandment Phil. You know God himself commanded Moses to make two Cherubins for the Ark and to erect a brazen Serpent in the Wilderness Exod. 25. 18. Theoph. And you may know That this was objected to Tertullian and I pray observe how he answers it a Lib. de Idolol cap. 5. Bene quod idem Deus extraordinario 〈…〉 The same Lord who forbad Images by an extraordinary Precept may command them And he concludes excellently to our present purpose b Si eundem Deum observas habes legem ejus ne feceris simili 〈…〉 postea factie c. If you observe the same God you have his Law not to make any likeness If you urge his command afterwards that Moses should make an Image of the Cherubins and the brazen Serpent do then follow Moses example make no Image against the Commandment of God unless the Lord expresly command thee And here by the way you may observe how in this place Tertullian and I could shew the like of many of the Fathers makes no such distinction as your Doctors do of Idols which represent false Gods and so are nothing in the world as the Apostle speaks 1 Cor. 8. 4. and whereunto you precisely restrain the prohibition of the Commandment or of Images which represent real Things or Persons God Angels or Men for you see in Tertullians Opinion even the Cherubins and the Brazen Serpent were included in the Commandment and had not God afterwards expresly commanded them to be made it had not been lawful for Moses to have made them And I must confess I have purposely wav'd that Controversie about the words and sense of the Commandment because your Doctors have so perplex'd it with Notions and
hath troubled all your Doctors and they mightily labor to undermine the Testimony but if you have any thing considerable to say let us hear it Phil. b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Damascen answers thus That which is rare and single gives no Law to the Church and one Swallow makes no Summer nor is one Mans judgment able to overthrow the Tradition of the Catholic Church thro-out the World Where you may take notice how he declares the Tradition of the Church thro-out the World for Images Theoph. Damascen was a great Proctor for Image worship for which Zeal Leo Isaurus put out his Eyes and we shall hereafter try how his Catholic Tradition can be made good However you find he acknowledgeth the Fact of Epiphanius who was a Learned Orthodox Bishop of the Primitive Church and his Zeal was so great against Pictures in Churches That in anothers Diocess he took upon him to reform Phil. Some conceive it was no Picture of Christ or any Saint but of an Heathen for Epiphanius speaks doubtfully a Picture * Quasi Christi aut Sancti cujusdam as suppose of Christ or some Saint Theoph. You catch at every Reed in a sinking cause Epiphanius in his Letter to the Bishop of Jerusalem saith Hee had forgot whose Picture it was but it may be of Christ or some other Saint which he could not say had it bin the Image of some prophane Person and that had bin the reason of his zeal and indignation against the Picture Phil. Many others with Bellarmin suspect this relation to be added to Epiphanius his Epistle in the close for there it is a Postscript by some ill affected to Images and urge Reasons first out of the second Council of Nice the sixth Session where Epiphanius a Deacon and Representative or Vicar of the Arch-Bishop of Sardinia in that Council undertakes to answer and confute the Definition of the Council of Constantinople against Images and shews that other Passages were falsly intitled to Epiphanius even an whole Book against Images That Epiphanius in his 80 Heresies which he publish'd includes not the Heresie of making and worshipping Images which doubtless he would have done a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. if he had thought it contrary to the rule of Christ That Epiphanius his Disciples after his decease erected a Temple in honor to him and set up his Image therein which they would not have done had they known his judgment to be against Images Theoph. This is the usual knack to suspect what doth not please but most of your Doctors acknowledg the Fact as you have heard of Damascen and Alphonsus de Castro reckons Epiphanius among the Image-breakers As for the Deacons asserting many passages of Epiphanius to be suppositious we have no reason to take his word unless his Reasons carry it and they are too weak to bear the burthen of his charge for Epiphanius in 79 th Heresie doth expresly speak against the Image of the Virgin Mary as against her worship And in truth he speaks against Images in general b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c The Divel creeping into the minds of Men under a righteous pretence sets before their eyes the Image of Men whom being dead they worship and their Images had never life and yet are worship'd likewise by adulterate minds withdrawn from the one-only true God If the Story be true that Epiphanius his Disciples did set up his Image in a Temple which they built and dedicated to his honor we answer It is no new thing for Disciples to swerve from their Masters Principles and Practice The Deacons Arguments therefore do not prove this and the other passages of Epiphanius against Images to be forg'd Phil. Bellarmin hath one or two Observations more to make this passage of Epiphanius suspected of cutting the Picture Because saith he the Adversaries of Images do not mention it Theoph. I suppose he means the Bishops in the Constantinople Council against Images Now they having cited other passages against Images out of Epipharius a Con◠Nic. 2. Act. 6. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. declare expresly That they had not brought all his Testimonies but left them to the diligent inquiry of the Learned Phil. Bellarmin cites b Epistolarum l. 9. Epistola nona Nullum Episcoporumante Serenum fregisse Imag Christi aut Sanctorum Gregory the Great asserting That Serenus was the first Bishop who brake the Images of Christ and the Saints and therefore Epiphanius did not so before him Theoph. The Pope was not Infallible and perhaps might not read this passage of Epiphanius As this Orthodox Bishop shewed his zeal against Pictures so about the same time a pious Emperor Theodosius by an Edict did forbid even the Image of Christ c Petrus Crinitus de honestâ disciplinâ lib. 9. cap. 9. Cum sit nobis cura dillgens in rebus omnibus supremi numinis religionem tueri signum salvatoris nostri Christi nemini concedimus pingere sed quodcunque reperitur tolli jubemus Having a studious care in all things to desend the Religion of the most high God we permit none to carve or paint any Image of our Savior Christ in colours stone or any other matter and command such Pictures to be taken away wheresoever they are found resolving severely to punish all such as do contrary to our command And so we are led unto another Instance of Serenus Bishop of Marseils who brake down all the Images and Pictures in Churches thro-out his Diocess about the year 600. when Gregory the Great was Pope who writes an Epistle to Serenus reprehending the Fact as proceeding from inconsiderat zeal d Epistolarum l. 9. Epist nona Quid inconsiderato zelo succensus Sanctorum Imagines confregeris And whereas the Bishop made his Plea That he remov'd them out of Churches and brake the Images because the People were prone to worship them That he forbid the worship of them the Pope approves for it is written saith he Thou shalt worship the Lord thy God and him only shalt thou serve And at length he gives this advice e Si quis Imag. facere voluerit minime probibe c. If any destres to make or to have an Image forbid him not But by all means take care that no man worship them Phil. This Testimony of Gregory approves the Images of the Saints for History and Ornament altho he forbids the worship of them and we are not yet come to that point Your Instances from the Eliberitan Canon from Epiphanius and Serenus are against the Images themselves not their worship Theoph. Those Holy Bishops were offended with Pictures in Churches because they might be occasion of Idolatry the People inclining to give Religious worship to them as Serenus made his Plea Phil. Notwithstanding such panic fears you know as Bellarmin shews God placed the Cherubins in the Ark. Theoph. In the inward Tabernacle over the Mercy-seat where
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
death And for a farther Confutation we shall find in his Works undoubtedly belonging to him that altho in some places he dubiously allows the Intercession of the Saints in Heaven for us Mortals yet he no where approves their Invocation but rather the contrary a Hom. 3. In Cantieum Sol. The Saints departed this life saith he having a great love for those who are in the World it will be no inconvenience if we say they have a care of our wellfare and do assist us with their Praiers and Intercession with God Again b In cap. 13. Josue Ego sic arbitror c. I am of the Opinion That all the Fathers who are asleep before us are helpful to us by their Praiers And yet afterwards he accounts this Opinion of his Apocryphal c Lib. 2. In Epistolam ad Rom. Non procul à principio as being not manifest by good Autority If such as are without the Body and now with Christ do any thing for us after the manner of Angels who are ministering Spirits d Habeatur inter occultanda mysteria nec chartulx committenda let this as a Mystery be concel'd and not publish'd and committed to Paper Phil. e Ibid. c. 20. Bellarmin takes notice of this Passage out of Origen and answers That he speaks of their daily and constant converse with us which is not so certain as that they know our state and Pray for us whereof Origen asks the Question f Homil. 26. in Numb Quis dubitet c. Who doubts of it That the Saints do help us with their Praiers and confirm and encourage us by the example of their good Works Theoph. By degrees he proceeded from doubting to affirming and yet the Assertion only maintains That the Saints do pray for us in common which we have not denied but himself rejects the Consequence That because the Saints do pray for us therefore we should pray to them g L. 8. Contra Celsum For when Celsus had objected That it could not displease the Supreme Deity if inferior Demons as Friends of God should be worship'd and implor'd to become the Advocates of poor Mortals with him Origen answers That Christians acknowledg no such Demons but know that the Angels are Gods Ministers and the Blessed Saints his Friends And then he proceeds to shew the practice of Christians in Invocation We humbly present our Petitions to the most high God thro his only begotten Son to whom also we make our Supplications as being the propitiation for our Sins and as being our High Priest to offer up our Praiers to God For God only saith he is to be worship'd and God the Word our High Priest to be call'd upon that those Requests which come to him he would please to present unto the Father If we desire as he goes on the favor and assistance of the Angels they assuredly are Friends to such who imitate their Holiness and call upon God with devout hearts and worship him whom they adore and worship And therefore he sheweth the most compendious way is to commit our selves to the great Ruler of the Creation thro Christ who hath taught us so to do and from him to expect that help and protection which by the ministery of Angels and by the Spirits of Just Men is communicated to us And whereas Celsus had objected as your Doctors many of them do unto this day that as in the Courts of Princes we make our Applications first to his Nobles and Favorites to appease his Displeasure and obtain his Favor so in our Address to the most High God we should make our way by the Intercession of his choisest Friends and Servants Origen answers Altho in the Courts of Princes so it be yet to us one only God is to be appeas'd with Piety and Virtue and his Favor to be desired as for the blessed Saints and Angels their favor and assistance follows a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. as the shadow the Body They love and serve those who are in the favor of God This I do assure you saith he when we have propos'd to our selves great things and made our Request known to God by Prayer and Supplication All the Heavenly b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Powers of their own accord without our Invocation do pray with us and for us Nothing could more be said against the Invocation of Saints and Angels and the Heavenly Powers and this I am perswaded was the principal reason why your Learned Cardinal brought not the Testimony of Origen to confirm your Praiers to the Saints departed as others of your unadvised Doctors have done Phil. To proceed We find in the same Century how Cyprian a Blessed Martyr was so far perswaded of the Saints Intercession in Heaven that as he desired in his Epistles to him the Praiers of Cornelius the Pope living So farther That he would please to enter with him into a serious Engagement That whether of them by Divine dignation should first leave the World he should be mindful to persevere with God in servent Praier for his Brethren the Faithful left behind him c Tom. 2. l. de disc Ethabitis Virginum ad finem Again in his Book to the Virgins he exhorts them To hold out couragiously to proceed Spiritually and to obtain Happily and then saith he Remember us when your Virginity shall receive the Crown Theoph. This is an Instance of Praier to the living for their assistance when they should be translated into Heaven but nothing to the Point of the Invocation of Saints departed It was his private Opinion That the Saints in Heaven might retain the remembrance and affection towards their Friends and Relations whom they left behind and commend them particularly in their Praiers but not distinctly know their condition or hear their Praiers if they should call upon them this mutual stipulation before their decease rather implies that they conceiv'd they should not have opportunity after ones decease for the other to call upon him And now good Friend having conferr'd notes together about the Testimony of the three first Centuries of Christianity there appears none for the Invocation of the Saints departed not so much as any foot-steps of this Doctrine before Cyprians a Martinussius Pere Ne vestigium quidem unte Cypriutum say some of your Doctors and we have not found a word in Cyprian that doth confirm it For a close therefore we may answer all your Pretensions with our Blessed Saviors words Matth. 18. 8. but from the beginning it was not so And taking in Tertullians Rule b Id verum quodcunque primum id Adulterum quad posterius That is truth which is first what comes after is adulterate We may conclude your Doctrine to be innovate and a fruit of Spiritual Fornication Phil. You must not so soon condemn so many of the Primitive Fathers who have deliver'd this Doctrine and therefore I pray