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

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

to wish that the Lord would please to encline his ears unto the praiers of the Priest by reason of his far distance or because the Priest speaks with a submiss and whispering voice as he is somtimes enjoin'd or when himself is deaf or the like and he might well have added one cause more when the public Offices are not understood being perform'd in an unknown Tongue I have singled out this great Oracle of his Age as one for all who was consulted about Casuistical Solutions from all parts of the Western-Church and set forth this Enchiridion or Manual of Confessors after many previous Editions revised and perfected in the 90 th Year of his Life as himself declares in his Epistle Dedicatory to Pope Gregory the 13 th And herèunto exactly suits the practice of their Church The people are solicitous to afford their presence at Mass in their solemn Feasts but it matters not at what distance from the High Altar they place themselves for if they hear the Praiers yet generally they understand them not and therefore they apply themselves some to Auricular Confession in corners of the Temple unto the Priests they have made choice of others mumble over their bead-role of Praiers which they have bin enjoin'd by way of Penance others who had not leisure to pay their Morning Devotions at home recollect them in the Church only when the Mass-Priest with a loud voice concludes the Praiers they are accustom'd to answer Amen and when he elevates the Host they have warning given them to Adore and Worship Phil. You may reckon these as personal abuses and corruptions against the pious intention of the Church in her public Offices Theoph. They are too general to be accounted personal And it is evident the public Service being not understood the great Doctors of the Church judg it reasonable and charitable to allow the people their private Devotions in the Church and therefore it is a mockery for the Priest to exhort the people to pray with him when they understand not his Praiers and are permitted to pray by themselves Phil. The opinion of private Doctors or the corrupt practice of private persons is insignificant Shew the Authority of the Church for this permission Theoph. I shew how the Church gives the occasion by performing the Service in an unknown Tongue for if the people must join in common Praier with the Priest they must understand it that they may devoutly and affectionatly discharge the duty together with him Phil. However I have shewed you before how the Priest is the mouth of the people putting up the common Supplications and offering up the great Sacrifice of Christ unto the Father in the Mass for them Theoph. And so the people are excluded and in vain invited to join in Praier with the Priest and there is no communion in the Service which your self not long before acknowledg'd to be an absurdity And you will find the Primitive Fathers of the Church speaking expresly to this point Of the peoples joining with the Priest in public Praier and of the efficacy of such Praiers as more available with God when the Congregation with one heart and voice did make their common Supplications and sing Praises to him Tertullian in the 39 th Chapter of his excellent Apology for Christians resembles them when assembled together in common Praier unto an Army manu facta as he speaks making an assault upon the God of Heaven and by a Sacred Violence wresting Concessions from him Haec vis Deo grata This is an acceptable force to the Almighty St. Basil compares them unto the rushing of many Waters in his Hexameron the 4 th Homily If the Sea saith he be beautiful in the sight of God how much more is such an assembly of the Church as we have here in which the mingled sound of Men Women and Children making their common Praiers ascendeth unto our God as the noise of Waves beating against the Banks S t Ambrose insists upon the same Metaphor in his Hexameron the 3 d Book and first Chapter Bene mari comparatur Ecclesia in Oratione totius plebis c. Appositly may the Church be compared to the Sea when all the multitude in their Praiers make a noise like the flowing Waves and in the Responsals of the Psalms and in the Hymns of Men Women Virgins and Children S t Chrysostom shews how the people in the public Praiers contribute much to such as are possest and to the Penitents For the Praiers of the Priest and of the people saith he are common All say the same Praier 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Homil. 18. in secundum Epistolam ad Corinth With what shew of reason therefore can ye exclude the people from understanding the public Service and joining with the Priest therein Phil. This course you have mention'd out of Antiquity continued not many Ages in the Church Theoph. For 600. Years as appears by Isidore Hispalensis Lib. 10 de Ecclesiast Officiis cap. 10. Oportet ut quando Psallitur psallatur ab omnibus cum oratur oretur ab omnibus c. It is necessary that this rule should be observed in Church Service that when they sing All should sing when they pray all should pray when the Lesson is read All being silent should hear And therefore the Deacon with a loud voice commandeth silence that whether they sing or the Scriptures be read unity be preserved and that which is spoken to all should be heard of all Phil. But the general practice of the Church prevails with sober Men against all Testimonies whatever Theoph. What is the general practice of the Church Phil. In every Nation under Heaven to have the public Service in one of the three Sacred Languages In Hebrew Greek or Latin Theoph. Is one Language holier then another Phil. Not in it self but in the effect because the Holy Ghost chose to communicate unto the World the Holy Scriptures in these three Languages Theoph. You have made an ill Argument for the Latin Tongue for I do not find that any part of Gods Word was originally written in Latin Phil. Yes Bellarmine asserts it a Bell. Tom. 1. l. 2. de verbo Dei cap. 15. Let us be content saith he with those three Tongues which Christ hath honored with the Title of his Cross and which excel all others in Antiquity amplitude and gravity and wherein the Holy Scriptures were first written by their Authors b Quibus ipsi libri divini ab Autoribus suis initio scripti fuerunt And he brings a great Autority for the proof even Hilary in his Preface to his Commentary upon the Psalms c His tribus linguis Sacramentum voluntatis dei beati Regni expectatio praedicatur In these three Tongues the mystery of the will of God and the expectation of the kingdom is published Theoph. This Testimony of Hilary comes not home to the point he saith In quibus praedicatur In which three Tongues the

Distinctions not intelligible to the Hearer or Reader Phil. You will find the same Tertullian shews a Lib. 2. Contra Marcionem c. 22. Tanquam simplex ornamentum c. The end of the second Commandment was to prevent Idolatrous Worship of Images as it follows in the Commandment Thou shalt not bow down to them nor worship them And that God commanding the Cherubins to be made for Ornament and Furniture of the Tabernacle it was no contradiction to his Law having not in them the causes of Idolatry for which the making of Images were prohibited Such an answer he likewise gives for the brazen Serpent It was made for cure to heal the People who were stung with Fiery Serpents in the Wilderness and for a Type of Christ healing the Nations as our Savior himself hath applied it and a Type likewise of the Old Serpent the Devil hang'd and crucified upon Christs Cross These things therefore were not against the Commandment because they were not made to be ador'd and worshipp'd Theoph. You have led me whether I desir'd We do not conceive all Images or the making of them to be forbidden by the second Comment but only such as are made for Religious Worship b Non sit nobis religio humanorum operum cultus Let not the worship of things made with hands become any part of our Religion And again saith St. Augustin c Aug De vera Rel c. 5● Tom. 〈◊〉 non sit nobis Rel. cultus hominum mortuorum Let it be no part of our Religion to worship Men that are dead for if they liv'd godly saith he they will never desire or seek after such honors d Honorandi sont propter Imitationem non Adorandi propter Religionem They are to be honor'd for our imitation not adored as to Religion But alas your Doctors have left the old innocent Plea for Images whether in Churches or other places That they may be useful for Ornament for Instruction for an honorable Commemoration of holy Persons and for Imitation All this will not suffice but you will have Veneration and Adoration and what not be given unto them and so you have given occasion of Scandal to the Godly and of great Superstition and Idolatry to the more ignorant sort among your selves who cannot perplex themselves with such nice Distinctions wherewith your Leaders think to fence themselves against the charge of Idolatry But we shall proceed to shew this by degrees Mean while least you should make too much use of my Concession concerning Images made for such innocent uses as have been mention'd That they are not against the second Commandment I must here put in a solemn caveat against your Images of God which against all Reason and Religion you make and adore Phil. a Bell. Tom. 2. l. 2. de Ecclesiâ triumph c. 8. Non esse tam cereum in Ecclesiâ an sunt fuciendae Imag. Dei c. Bellarmin doth acknowledge That it is not so certain in the Church whether the Image of God and of the Trinity should be made as whether the Image of Christ and of the Saints Theoph. And yet in the same Paragraph he asserts positively b Licere pi 〈…〉 ere etiam Imag Dei Fatris in ferm 〈…〉 is senis Spiritum Sanctum inf columbae That it is lawful to picture God the Father in the shape of an old Man and God the Holy Ghost in the shape of a Dove and cites many of your Doctors to confirm his Opinion and so your general practice doth maintain it Now I will first urge the Holy Scripture against this Doctrine and Practice of your Church and then leave you to defend it Moses gives a great charge unto the People of Israel Deut. 4 15 16 c. Take good heed unto your selves least ye corrupt and make you a graven Image the similitude of any figure the likeness of male or female the likeness of any beast or winged soul the likeness of any creeping thing upon the ground or of any fish in the waters and least thou lift up thine eyes unto heaven and when thou 〈◊〉 the host of heaven shouldst be driven to worship them and serve them Phil. This charge is level'd against the Idolatry of the Gentiles and those Nations whom God cast out of Canaan who did worship graven Images of Men and Women and Beasts and creeping things for Gods Theoph. The Clause and Parenthesis in the first Verse of this charge For ye saw no manner of similitude on the day that the Lord spake unto you in Horeb I say this Clause manifests That God gave the charge lest by any thing after mention'd they should attemt to represent him It is truth that the Heathen did represent their false Gods in and by such Shapes and Images and did worship them And the Almighty God by a full enumeration of Creatures forbids any similitude to be made to represent and to worship him under it And to this effect the Propher Isaiah expostulates with an Idolatrous People To whom will ye liken Gods or what likeness will ye compare unto him Isa 40. 18. The best Image of God is Man an Image of the Lords own making that this likeness and similitude of God consists in the Soul of Man with her noble Faculties of Free-will and Understanding and dominion over the Creatures in that original rectitude and holiness where with he was created but these things cannot be represented by the linea 〈…〉 of a P 〈…〉 or an Image which only represent the dimensions and features of a Body and therefore by the Image of a Man God cannot be represented and much less by any inferior Creature God is Infinite and Invisible and Spiritual and all Images are finite and material and terminated by visible dimensions and therefore one cannot resemble another Phil. To this Bellarmin answers a Vbi supra Tribus modis potest aliquid pingi c. That God cannot be represented essentially by an Image but Historically and Analogically he may Theoph. Your Doctors have vented new and dangerous Doctrines and you may observe what a fine Web they spin of nice and subtle Distinctions to catch the unwary People in the Snare What a rumbling noise this makes in a Country-mans ear enough to put him in a Sound God cannot be represented by an Image Essentially yet Historically and Analogically he may Phil. Our Church takes care that the Priests should instruct the ignorant People and explain these and the like distinctions to them and so doth Bellarmin explain himself in this Chapter Theoph. It were the nearer and far easier way of Instruction to leave the People to keep the Commandment without any worship of Images and without the labyrinth of your perplex'd Distinctions But I pray shew what Bellarmin means by the Historical and Analogical Pictures of God Phil. You know Gregory the Great call'd Pictures The Books of Lay-men Such as could not read or study the

that stand raise them that fall Correct our Manners Actions and Life and guide us in the way of peace In their Hymne for that day they declare Wonders All things obey and veild to Thomas Plague Diseases Death and Divels Fire Water Earth and Seas Thomas hath fil'd the World with glory The world to Thomas yields obeysance Thomas shines with new Miracles He restores the Members to the Gelt He adornes the Blind with sight Cleanseth the Lepers and their spots And free 's the dead from hands of death Thomae cedunt parent omna Pestes morbi mors daemonia Ignis Aer Tellus Maria Thomas mundum replevit gloriâ Thomae Mundus prestat Obsequia Novis sulget Thomas Miraculis Membr is donat Castratos masculis Ornat uisu privatos oculis Mundat Leprae conspersos maculis Solvis Mortis ligatos vinculis Opem nobis O Thoma po●rige Rege stantes c. There is a farther account how a Country Man going to visit the Martyrs Tomb was just led into the River by a Waggon on the Bridge And rising and sinking five times he was at last cast upon the Shore safe For having call'd upon the Martyr for his aid and that he would not suffer his 〈◊〉 Pilgrim to perish a grave Bishop a●pear'd upholding and conducting him to land This is the Legend of S t Thomas of Becket which your Church hath adopted into the Service and Office for the Feast And I have bin the more particular that you may observe well the gross Fables and Absurdities therein that your Church should impose such Stories of Miracles upon the credulous People And is it possible you should be reduc'd to such a low esteem of the pretious Blood of Christ that you must Petition our Blessed Savior to bring you to Heaven by the Blood of his Martyr Thomas And for a Conclusion I pray seriously consider this pretended Martyr He died in the defence of the Popes Usurpations among us and the Pope hath requited him with a Saintship whereas he had great success to go to Heaven so immediatly with such Qualifications of a turbulent and haughty Spirit And this us●ers in another grievance and just Exception we take against your Invocation of Saints because you pray to some Saints of whom you have no assurance that they are in Heaven nay of whom you cannot prove that ever they were in being what think you of the Beggars Saint S t Lazarus a Part. 3. Tom. 4. Tract 2. Salmeron assures us That he is every where esteemed a Saint and Protector of the poor Canoniz'd by the Church b Baronius Tom. 1. Anno 33. N. 44. Multis locis in memoriam Lazari c. worship'd with Altars and Images and Praiers made unto him And I have read an Argument some of your Doctors have urg'd to prove it an History of Dives and Lazarus in the Gospel and not a Parable because Lazarus is a Canoniz'd Saint and therefore doubtless such a Person there was of whom our Savior in the Gospel gives an Historical account But I have shewed above from the judgment of divers Fathers that it is a Parable Theophilact calls him fool who thinks otherwise and that by Dives and Lazarus only were represented the Rich and Poor by a Fiction of Persons suited to a Parable and so your Jesuit Maldonate affirms Now for your Church to make a real Saint of this Parabolical Representation to whom you make your Addresses in Praier somthing resembles your other kind of Devotion Praying unto or worshipping the Image instead of the Saint Your Church might as well have made the Prodigal Son returning a Saint So for S t George you cannot make any Historical Demonstration that such a Holy Person and Martyr there was George of Cap●adox was a fierce Arrian mightily opposing Athanasius but he was slain for being a Christian b 〈…〉 an ●eathen Prince and so by his Heretical Faction esteemed a Martyr whom they represented for a great Champion and Captain under Christ fighting against the great Magician of Alexandria as they impiously stiled Holy Athanasius otherwise we rather account Saint George as he is constantly represented in his Image flaying a Dragon in rescue of a Virgin to be an Emblem of our Blessed Savior overcoming the Red Dragon our great Enemy the Devil and rescuing his Church as a chast Virgin from his temtations and force a Martyrol Rom. Apr. 23. Symboli potius quam Historiae alicujus c. Baronius acknowledgeth the Picture of S t George on Horse-back armed cap-a-pe and flaying a Dragon to be a Symbolical Image rather then a true History And that Jacobus de Voragine He that made the Golden Legend made it an History An Emblem saith b Hyperius de 〈◊〉 Stud. Theol. l. 3. c. 7. Hyperius of Christian Magistrates Who defend the Church of Christ as a pure Virgin from the snare of the Devil and his accursed Instruments interposing their power against the pernicious attemts of Heretics and so by the Blessing of God S t George shall be the Emblem of our most Noble Order of the Garter even unto the end of the World What shall I say of the Gyant S t Christopher from the Etymology of whose name you have deriv'd a Fable That being of a vast height at least 12 Cubits in length he carried our Blessed Savior over a deep and dangerous River guiding himself by a Staff like a Weavers beam c Hyperius citate Villavincent us makes him an Emblem of a Preacher of the Gospel who holding forth Christ in his word visible unto the People is encompass'd with Waves and Tempests and Waters of Affliction and Persecution but supports himself and wades thro with the staff of his Christian hope the expectation of the exceeding recompence of reward After this sort to fill up your Kalendar of Saints your Doctors might do well to go down into Egypt and bring their ancient Hieroglyphics to be Canonized and Worship'd Phil. You may do better to forbare scossing and study the Defence which our Doctors make against all the Exceptions your side have produc'd concerning these and other Saints Theoph. I have search'd and find them so impertinent that I lost my labor and shall not until I be urg'd farther to it trouble you and the Reader with the discovery Phil. I thank you for sparing your self and your Friend together for I begin to be weary of this Discourse which hath bin drawn out beyond expectation and me-thinks gives but little satisfaction Theoph. My serious endeavors to open your Eyes unto a discovery of the Errors of your Church are abundantly satisfactory unto my Conscience altho the success should fail and you still stop your Ears against the voice of the Charmer And yet I must trespass upon your patience in one more consideration touching the Canonizing of Saints If an Error should be committed therein it would be diffusive and spread all over your Church Praiers may be