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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A69038	The theatre of Catolique and Protestant religion diuided into twelue bookes. Wherein the zealous Catholike may plainelie see, the manifest truth, perspicuitie, euident foundations and demonstrations of the Catholique religion; together with the motiues and causes, why he should perseuer therin. ... Written by I.C. student in diuinitie.	I. C., student in divinity.; Copinger, John, b. 1571 or 2, attributed name.; Colleton, John, 1548-1635, attributed name.	1620 (1620)	STC 4284; ESTC S115632	314,600	666

which hast ordayned and constituted the seruices of all Angells and men in a wonderfull order mercifully grant that they which alway do thee seruice in heauen may by thy appointment succour and defend vs in earth through Iesus Christ our Lord. Mat. 18. c. 10. Did not Christ bid vs that we should not despise any of these little ones for I say vnto you that their Angells in heauen alwaies do see the face of my father which is in heauen Two manner of wayes S. Thomas sayes wee offer our prayers to any D. Thom. 1. 2. q. 83. ad 4. primo vt sit per eum petitio implenda secundo vt per ipsum impetranda first that our desire by our prayers may be by him accomplished secondarily that our desire may be obtayned by him In the first manner wee offer our prayers vnto God onlie because that all our prayers and desires ought to ayme att godes graces and glorie which none can giue but God alone In the second manner wee offer our prayers vnto the holie Angells and Saincts that by their intercession God almightie may be moued to take commiseration on vs as it is alleadged by S. Iohn saying Apoc. 8. And there ascended the smoake of the incenses of the prayers of the Saincts before God This also is proued by so many apparitions of Saincts made vnto the liuing ymploring their helpe and protection as are registred by the holy doctors S. Euthimius did appeare vnto Phillipp Deacon being cast away in the mediterranean Sea Caesar Baron An. 477. apud and hauinge prayed vnto that holy S. f●rayde he tooke him by the hand and brought him safe to the shoare S. Bernabas did appeare vnto Anthemias Bishopp of Salamina thrice Caesar Baron An. 485. Ibid. 604. beinge sore vexed by the Heretiques that were then rising vp S. Peter did appeare vnto the widdowe Galla confortinge her that her sinnes were forgiuen her So the blessed Virgin Marie appeared vnto Seueriana about her death with many other apparitions which we both read and heare daylie c. but I cannot omitt that which S. Gregory of Niss relateth in the life of S. Gregory Thaumaturgus how that the blessed Virgin Mary together with S. Iohn the Euangelist appeared vnto the said S. Gregory Tha. and did instruct him in the mistery of the blessed Trinity Lib. de Anglia martyrum cap. 9. S. Gregory of Tours declareth that the blessed Virgin appeared vnto the master carpenter that was set to woorck by Constantine the great to buyld a church in her honour which was so huge as it was hard to be builded but shee instructed him the manner how to bring the same to perfection The like apparitions of other saincts do wittnesse S. Basil in oratione de Sancto Mamante S. Greg. Naz. in orat in Iulian. S. Sulpitius in vita S. Martini Theodoretus lib. 5. hist. cap. 24. Paulinus natal sancti Felicis S. Aug. lib. de cura pro mortuis habenda cap. 16. Whether Papistes doe err in worshippinge and adorninge the reliques of Saincts whether they sell their Masse and prayers for temporall gaine CHAPTER V. 1. I Answere that the holy reliques of of Christ or his Saincts are not vsed for temporall gaines but for the spirituall consolation of the faithfull which by those blessed reliques haue receaued great comforts and blessinges as you may read that the Iron chaines the Napkins yea the verie shadowe of the holy people and Apostles did releeue many Act. 12. Act. 5. Mat. 5. and reuiued some And if the deuout Christians doe offer any thinge at the Alter where those blessed reliques are kept the same beinge praetium peccatorum the price of their sinnes and the releefe of the poore they were not principally instituted for that purpose 2. Lib. de Sacramēt tit 12. This verie obiection against the Catholique Church was first inuented by Iohn Witcleffe in England in king Richard 2. his time as that most learned man Thomas Waldensis then prouinciall of the order of the Charmilitts writeth his answere may serue aswell for you as it did for Witcliffe which you shall read in the 2. booke As for the Adoration or woorshippinge of Relicks or Images wee must consider that this adoration doth signifie honor and reuerence which is comonly vsed both vnto God and to his creatures Hieron li. contra as S. Hierom saith Veni Bethlem praesepe Domini incu●abile adoraui I adored the Cribb and Craddle of our Lord when I came to Bethlem Abraham adored the Angell that appeared vnto him Genes 8. Exod. 3. Num. 22. so did alsoe Moyses Iosue Nabuchodonoser adored Daniell S. Hierom alleadgeth the fact of Alexander the great in kneelling at the feete of Ioyda the high priest of the Iewes 3. So Iacob dyinge did blesse his children and adored the topp of his rodd Adore yee his footstoole Psal 98. Apoc. 3. Which rodd did signifie the holy Crosse In the Apocalips it is also said I will make them come before thy feete Psal 5.6 3 Reg 8. Iohn 7. Hier contra Vigi 2 syno Nyceni Aug. de ciuit c. 8. which is mente of the Bishopp or Angell of Philadelphia Againe the Temple the Arcke the Tabernacle the Propitiatorie the Cherubins the Alter the bread of proposition was adored and because Vigilantius gaue not vnto the Saincts and Images their due reuerence he was condemned as an heretick of the Church of God 1. Reg. 20. 4. It was a custome of holy people to adore great men and Dauid adored Ionothan fallinge downe vpon the earth So Abigall adored Dauid Wee adore saith S. Augustine those good people with Charitie Io. 5. not with seruitude So Iosue adored not the man that he sawe but the Angell which he vnderstood Elizeus hauinge receaued the new spiritt of Elias did suffer himselfe to be adored of the children of the prophets at the riuer of Iordan Regum 2. Num. 22. Balaā adored the Angel Saule adored the soule of Samuell 3. Reg. 18 〈…〉 2. Abdias honoured Elias Porphe●i an old enemie of Christiā religiō whom Iohn Witcleffe did obiect vnto the Church saith that against the olde lawe of God shee doth adore the Angells the lawe prohibitinge any adoration to be extended towardes any besides towards God saying Deum tuū adorabis illi soli seruies vnto whome saincte Augustine answereth Aug. lib. 10. de Ciuit Dei cap. 20. that wee liuing in this miserable peregrination honor and reuerence the Angells as the most blessed Citizens of heauen neither doth the lawe of God prohibite the same but rather commende it the lawe only forbides that the due reference and adoration which is due to God should not be transferred vnto any other creature or that wee should offer sacrifice vnto it which belongeth vnto God which God did forbid the Hebrewes sayinge S●crificans dijs alienis eradicabitur He that offereth sacrifice to strāge godes shal

and euer shining bringing forth the holy of holies Thou ô h S. Greg. in 1. Reg. mountaine which far surpassest in height all height of creatures Thou i Rup lib. 3. in cant in heauen the queene of Sainctes in earth the queene of Kingdomes Finallie thou art she then which k S. Chry. ser de Natiuit nothing was euer seene more noble or more excellent thou art she who only surpassest heauen and earth what can be more holie then thou Not Prophets not Apostles not Martyrs not Patriarkes not Angels not Dominations not Seraphins not Cherubins nor any thing amongst the visible or inuisible creatures can be found more excellent then thou ô Marie for thou art his mother who was begotten of his father before all begininges Will we know therfore how far thou excellest all celestiall powers These with feare and trembling stand hiding their face but thou doost offer vp mankind vnto him whome thou hast begotten by whom we obtaine the pardon of our offences I therfore thy humble and most vnworthy suppliant doe here present and offer vnto thy protection this worke and labor though far vnworthy of thy patronage beseeching thee that through thy fauorable assistance O most glorious virgin it may serue for the reclayming of deceaued soules into the sheepfould of Iesus Christ for the confusion of Heretiques and consolation of Catholiques for the detection of falsitie and aduancement of verity and lastlie for the greater honor and glory both of thee and of thy B. Sonne our Lord and Sauiour Iesus to whom with the Father the Holy Ghost be honor and glory world without end Amen THE PREFACE TO THE READER 1. A Certaine Protestant gentle Reader quassinge and caurroussinge in a place cried out against the Pope which is a custome nowe a dayes aswell with the meanfest as with the greatest cheefest personages hauing their ministers at their elbowe when they are at meate to sclander the Pope Priestes and Catholikes I woulde they had read and obserued the verse of S. Augustine Quisquis amat dictis absentum rodere vitam Hanc mensam vetitam nouerit esse sibi Who soe speakes ill of those that absent be Forbidden is this tables companie But these men when they are in their greatest dissolution then they raile against religion which should bridle and restraine them from their riotous and wanton excesse This partie being reproued by a certaine Catholike gentleman that was at the boorde began presently to defend his liberty and licentiousnes by holy scripture and by the wordes of our Sauiour mistaken ill applied answered that whatsoeuer enteretd into the belly doth no harme to the soule but that which cometh from the harte This is noe newe practise in the malignant Church as Eusebius saith of the Heretike Cerinthus who because he was giuen to the bellye and beastly pleasures framed holy scripture accordinge to his sensualitie as this protestant alleadged Scripture against fastinge and began to prouoke the Gentleman to dispute with him who answered him that it was not his part to reason or iudge of holy Scripture being soe mysticall and so far exceedinge his capacity especially in such disordered places amoungest the cuppes the fruite whereof would rather tende to confusiō then to edificatiō or deuotiō The Protestante replyed that if any man could answeare to his demaundes or questions at the full and satisfie him truly and effectually he would become Catholike the Gentleman said he would doe his endeuour to propounde such demaundes to others and soe he went vnto the cheefest protestants of that place who haue sett downe these challenges deliuered thē vnto the said gent. who deliuered them vnto me beinge in one house with him 2 These propositions were nothinge else but the old heresies of auncient hereticks and were long since condemned and anathematized by the auctority of the Catholike Churche in all ages wherein those heretikes did springe vp As by S. Peter against Simon Magus By Liberius the Pope S. Athanasius and S. Hillary against Arrius By S. Damasus S. Gregory Nazianzen S. Basil against Macedonius By S. Celestinus Pope and S. Cyrill of Alexandria against Nestorius By S. Leo against Eutiches By Irenus against Valentine By Tertulian against Marcion By Origine against Celsus By S. Cyprian against Nouatus By S. Hierom against Heluidius Iouinian Vigilantius Luciferans By S. Augustine against Donatists Pelagians By Agath against Montolistes By Tarasius against Imadge breakers By Lanfrancus Guitmundus and Algerius against Beringarius By Petrus Cluniacensis against Henricians and Petrobrusians and against Adelhard By S. Bernard against Thomas Waldensis and Witcleefe By the Bushoppe of Rochester as well by his bookes as by his blood against Luther and Zuinglius By Kinge Henry the 8. himselfe against the said Luther whose booke I haue Finally by soe many generall Councells of the world in all ages and by the most famous generall Councell of Trente which sate vpon this matter the space of 16. yeares 3. Touching the aforesaid propositions truly ● was loath though earneastly entreated by the Gentleman to trouble myselfe to answere them and that for many causes First for that Protestantes are voide of all humility whose religion is nothing elce thē a peruerse and self-wild denial of religiō neuer learning the trueth simply but oppugning it wilfully The second because whatsoeuer Protestants write they doe it not nether for gods sake or for their owne edification but for the destruction and confusion of others as Luther himselfe their Author did confesse disputinge with Eckius who said that it was not for godes sake he tooke that matter in hande and therfore none more maleparte or sawcie then they be Osuis lib. 1. de here Sur. hist Anno. 1519. Beza in pref noui testam An 1565. Tom. 2. Lib. 3. Regem Angliae to 5 ad Galat. c. 3. Beza act c. 10. in pref noui test Mus in locis cōmunib c. 10. Bren. in Apolo conf wittenb c. de cōcil Calu. de vera eccl reformat Musc de comm loc c. de ministrat inter prep locor commu Martyr de votis Illir pref noui testa Pet. in pref 1. cor Humfred in vit Iuelli par 212. Calu. in pref instit ad Regem Galli Martyr de votis pag. 566. 10. res Camp 5. ratio Beza exempla Theologica for they denie all groundes of disputation all traditions of the Apostles Doctors Councells and testimonie of holy Martyres For as when S. Augustine and the holy Doctors of the Church reasoned with the Donatists Arrians Maniches and others and vrged them with the aucthoritie of godes Church with the iudgmente of the sea Apostolique with the succession of Bishoppes in the same with the Councells and finallie with the name Catholike those heretikes quite reiected all those groundes and meanes of tryall euen so Luther the captaine and ringleader of these late heretiques said I set not by a thousande Augustines and a thousand Cyprians alleadged

which wee be ordained to life euerlasstinge there will be in him a fountaine of water issuinge to life euerlasting And in another place he said Ioh. c. 7. whosoeuer beleeueth in me there shall flowe fountaines of water of life out of his bellie this he said of the spiritt that the faithfull should receaue I meane of the spiritt that should sanctifie iustifie vs inwardly and further vs to worke and to fructifie to life euerlastinge Ioh. 3. And as it is said he that is borne of God doth not comitt sinne against him because his seede remaynes in him which is the grace of God fructifyinge and buddinge forth to life euerlasting Bellarmine Ozius bringe many places to proue this amoungest many I will alleadg a fewe S. Basill Basil lib. de Spiritu sancto cap. 29. Gratia Spiritus in eo quire●●pit illam est c. the grace of the spiritte who so receaues the same is as the eye-sight in a sound eye and as an arte in him that workes by arte and S. Ambrose doth compare that grace to a figure or a beautified Image Wherfore he saith Doe not blott any beautifull picture not framed in waxe but in grace Cyrill lib. 4. in Isay● oratione 2. and as S. Cyrill saith that the iust is framed by grace to be the child of God In the same manner doe speake Ireneus Cyprianus Hieron S. August and other fathers 2. This is confirmed by verie reason for if a man be not saued by godes grace inherent in him but only by this that God doth couer and hide our offences and that he doth not impute vnto vs our said offences and trespasses then it followeth that that they be not blotted or taken away by the meritts of Christs passion which is most false and against the scripture for S. Iohn saith Ioh. 1. Hebr. 9. beholde the Lambe of God that takes away the offences of the worlde and in another place The blood of Iesus Christ doth clense vs from all our sinnes and S. Paule saith the blood of Christ doth purge vs from deadlie workes that is to say from wicked desires to serue the liuinge God which was offred to abolishe our offences This is proued for the passion of Christ should be of greater excellencie and efficacie to disroote blott and take away altogether our sinnes and the blemishes therof restoringe vnto vs by grace an inherent qualitie of godes inspiration then if he should couer or hide them onlie therfore in not grauntinge this you derogate from the passion of Iesus Christ 3. Another absurditie doth followe that one iust parson hath no more iustice or grace then another and that all in the kingdome of heauen shall haue equall glorie which is against S. Paule sayinge that as one Starr excelleth another in brightnesse soe one iust doth excell another in iustice and grace Hence followeth also that noe iust man by godes grace meritts by any good worke that he doth and that those that are predestinated neuer comitt any deadlie offence all which notwithstandinge so great absurdities and damnable heresies yet hereticks doe graunt them and builde their beleefe vpon them In that heretiques reprehend the Catholick Church yea condemne her of great folly for endeuouringe her selfe to receaue godes grace they by this meanes take away free will from man and all due preparation and disposition to receaue godes grace and diuine influence CHAPTER III. 1. LVther as the holy Martyr Roffensis said in his 36. articles doth barke and speake many blasphemies against contrition the feare of hell the endeuours in his saluation yea he said the more wicked you be the neerer you are to gett the fauour of God Lutherus de piscat 〈◊〉 and if you adorne your selfe with good workes you preuaile nothinge with God But the holy catholique church hath condemned these wicked propositions as damnable and execrable heresie both repugnant not onlie to the holie scriptures but also contrarie to good manners ciuill honestie For God doth exhorte and comaund sinners that they should conuert themselues vnto him and that they should prepare their hartes that he might confer his grace and his iustice vnto them Zach. 1. Conuertimini c. Turne vnto me with all your harts and I will turne vnto you the Councell of Trentt saith when God saith turne you vnto me Sess 6. ● 5 and I will turne vnto you wee are admonished of our owne libertie in this matter and when wee saie Turne vs to thee wee are putt in minde that God by his grace doth preuent and helpe vs and as it is the worke of Gods grace to rayse and eleuate our soules to receaue the influence thereof soe it pertaynes to the wil of man so raysed and eleuated by godes motions and inspirations to consent therunto and to turne to God almightie 3. Reg. 7. And as it is said if you will returne from your harte take awaie strange godes from your hartes and prepare your hartes to our Lord. And it is said also Prou. 16. hominis est praeparare Lett man prepare his soule qui timet c. Whosoeuer feares God they shall prepare their hartes and in his presence they shall sanctifie their soules Ezech. 18. Cum auerterit se impius ab impietat● sua c. when the wicked man shall turne from his impietie and shall doe iudgment and iustice Iohn 6. he shall sanctifie his soule And make to your selues a newe harte and a newe spiritt All you that haue heard the the Father and learned from him let him come vnto me Ad. Phi. 2 Cant. Apoc. 3. Worke your saluation with feare and tremblinge My sister and my spouse come vnto me c. Behold I stand at your doore and knocke at your gate if any man will open I will enter c. In which and other places wee are bidd to turne to God and to clense our hartes from the filth of sinne And as God giues vs his helpe soe wee receaue the same without resistance and yealde our harts and resigne our thoughts vnto him Wherfore S. Augustine saith the beginninge of our saluation wee haue from the mercie of God but to condiscend to his hoalsome inspiration it is in our owne choise or power Aug. li. de ecclesiasticis dogmaetibus cap. 21. lib. de Spiritu litera cap. 34. lib 1. retract cap. 22. And in another place in all thinges godes mercie doth preuent vs but to condescend to godes vocation or to disagree from the same it is in our will It is in mans power to change his will into better but that power is nothinge vnlesse it be giuen of God And the same holie doctor comparing Pharao with Nabuchodonosor said that in all thinges they were all a like Aug. de praedest grat c. 15. Aug li de ciuit c. 6. and that both of them were equallie preuented by godes diuine mercie yet notwithstandinge they had different