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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

but forasmuch as they imbrace the wicked doctrine of Caluine Cal. lib. 1. instit cap. 28. that it is a sinne for a man not to sinne and in another place that to restraine any desire that comes vnto a man is to resist God and to sinne for that God is the efficient cause of all euill woorks this mortification and punishinge of the fleash cannot sounde well in their eares whose doctrine life is repugnant to mortification religion discipline all woorks of pennaunce Whether wee ought to confesse our sinnes to priests and whether that priests cannot remitt or for giue them CHAPTER IV. THe opinion of protestants is disproued by learned S. Augustine sayinge Let no man make doubt of the priestes right in remission of sinnes seinge the holie ghoast is purposely giuen them to doe the same it is not absurde saith S. Cyrill lib. 52. that they forgiue sinnes which haue the holie ghoaste Cyril lib. 52. c. 56. in Ioan. for when they remitt and retaine the holy ghoast remitteth and retaineth in them the which they doe two wayes first in baptisme and afterwardes in pennaunce I doe not wonder when Sathan by his members labours to destroie all religion that he should goe about also to abolish the cheefest piller therof which is this Sacrament of confession instituted by our Sauiour for the cheefest consolation of our troubled soules For when the Apostles were gathered together in one place after Christs resurrectiō he said vnto thē All power in heauen and earthe is giuen vnto me as my father did send me soe I send yow he breathed vppon them and he saied vnto them receaue yow the holie ghoaste whose sinnes you shall forgiue they are forgiuen them and whose you shall retaine they are retained And when our Lord gaue power and authoritie to priests to remitt and retaine sinnes it is manifest that he made them iudges of our soules as may appeare when Lazarus was raised from death to life Ioh. 11. Cyril li 7 cap. vlt. Aug. trac 49. in Ioannem Luc 17. Aug. de vera falsa poenit c. 19. ser 8. de verbis Domini and beinge tied hand and foote in the graue he said to his Apostles loose him and let him goe S. Cyrill and S. Augustine applie this to the Apostles and the priests authoritie of absoluinge sinners affirming Christ to receaue none into the churche but by the priests ministrie and soe he comaunded the lepers to shewe themselues to the priests and to submitt themselues vnto their iudgment 2 This is declared also by the actes of many of them that beleeued and came confessinge and declaringe their deeds Act. 19. Marci 1. also by S. Marcke when all the countrie of Iurie went vnto S. Iohn confessinge their sinnes which was not don by a generall confession but by a perticuler confession of them S. Iames also doth proue the same saying Is any man sicke amounge you let him bringe in the priestes of the church and if he be in sinnes they shal be forgiuen him Your owne comunion booke hath the plaine wordes of absolution the wordes be these Our Lord Iesus which hath left power to his church to absolue all sinners which trulie repent and beleue in him of his great mercie forgiue thee thine offences and by his authoritie comitted vnto me I absolue thee from all thy sinnes In the name of the father the sonne and the holy Ghost Aug lib. 2. de visitatione infirmorū cap. 4. lib. 1. c. 2 S. Aug. saith Some thinckes that it is enough for them to confesse their sinnes only vnto God which knowes the secreattes of euerie ones harte because either for shame or for some other cause they would not vnfould their offēces vnto the priestes vnto whome God haue giuen sufficient authoritie to discerne betwixt leper and leper but I would not haue yow be deceaued or confounded for confessinge thy sinnes before the viccar of our Lord. Aug. lib 50. homil 49. The same he confirmed further saying Let no man say I confesse before God secreatlie God knowes my harte who will pardone me if that be soe saith he in vaine it is said whose sinnes soeuer yow forgiue they shal be forgiuen in vaine also the keies of the kingdome of heauen are giuen to the churche Amb. li. 1. de poena cap. 2. S. Ambrose also refellinge the heresie of the Nouatians which taught that God neuer gaue power to any to remit sinnes saith God bid vs to obey his ministers and by doinge soe wee honour God c. Chrysost homil ●9 ad populum 3. This is also proued by S. Chrisostome who said that trewe pennaunce doth cause a poore sinner to suffer all thinges willinglie in his harte perfect contrition in his mouthe confession in his workes all humanitie for saith he this is a most fruictfull pennaunce for by what meanes wee haue offended God by that meanes also wee should be reconsiled vnto him vid. by our harte by contrition by our mouthe by confession by our acte throughe satisfaction Holy councells also as the councell of Florence haue determined this truth and all the fathers of the church as S. Cyprian Epistola 10. Epistola 15. Epistola 1.62 cap. 52. Hugo aduersus luciferanos Cyp. lib. de lapsis 15. Orig. in leuit homil 2. psal 32 Aug. Epistola 54. Socrates lib. 5. cap. 19. Zozo lib. 7. 4. Againe by takinge away from the christians the only bridle which is this sacramentall confession that should curbe and restraine them from their wickednes they giue occasiō that they runn headlong to all dissolution wanton exercise which the protestantes of Germanie perceauing by experience to be true they requested the Emperor Charles the 5. being then at Nor●mberge in 4. d. 18. q. 1. ar 1. that by his imperiall authoritie he would cause cōfession againe to be brought ●n wherat Sotus a learned diuine beinge with the Emperor did aunswere laughing and said if by the lawe of God men are not bound to vnfould their sinnes to a prieste ●or by that lawe the priest can absolue as they said how can they be compelled therunto by the precept of man for by humaine precept noe man will reueale his secreat sinnes to any man 5. Pacianus answereth the heretiques that say God only remitteth sinnes Sed quod per sacerdotes suos facit ipsius potestas est and a little after he saith that as not only the Apostles doe baptize but also their successors soe not only they remitt sinnes but also their successors Paulinus in vita Ambro. S. Ambrose hearinge confessions wept as the penitentes confessed their sinnes and by weepinge moued them to contrition Tertulian tells how the christians in his time kneeled to the priests for remission S. Hieronimus epist ad Heliodorum God forbid that that I should speake ill of priests who succeedinge to the Apostles by their holy mouth doe make the body of Christe by whome wee also

Salmeron which he hath seene in printe Salmeron tract 27. Hoc facite in meam commemorationem Nunc autem recordamur mortis tuae resurrectionis tuae tibique gratias quod per hoc sacrificium dignos nos fecisti standi in conspectu tuo Doe this in remembrance of me now wee being mindfull of thy death and of thy resurrection wee giue thee thancks for that thow voutsafest that wee stand in thie presence Clemens Romanus l. 8. const cap. vlt. Hebr. 5. The constitution of the Apostles hath these wordes Primus igitur natura pontifex est vnigenitus Christus qui non sibi honorem arripuit sed constitutus à patre c. The first Bishopp by nature is the only begotten Christe which did not arrogate vnto him selfe honor or renowme but beinge appointed of the Father which for our sakes became man and offeringe vnto God a spirituall sacrifice and vnto his Father before his passion he commaundeth vs onlie to doe this 10. Moreouer our Lord by the worde sacite doe this comaūded that they should consecrate and offer take receaue and dispense to others c. Exod. 13. Leuit. 15. For in the holie scripture the word facere is taken for sacrificare vid. to sacrifice as facietis hircum pro peccato yow shall sacrifice a goate for sinne also Numer 6. facietque sacerdos vnum pro peccato and the priest shall offer one for sinne for not without cause did our Sauiour vse the specificall worde of offringe consecratinge receauinge or distributinge for he did vse the generall worde comprehending vnder it selfe all these specificall S. Iames the Apostle in his Masse hath these words S. Iames his Masse Offerrimus tibi Domine hoc sacrificium verendum incruentum orantes ne secundum peccata nostra nobiscum agas neque secundum iniquitates nostras retribuas nobis c. We offer vnto thee ô Lorde this fearfull vnbloodie sacrifice neither deale with vs accordinge to our sinnes neither giue vnto vs accordinge to our iniquities The Masse or Liturgie of S. Basil hath these wordes S. Basil his Masse Suscipe nos Domine appropinquantes sancto altari tuo c. Receaue vs ô Lord approachinge vnto thy holie alter accordinge to the multitude of thy mercie that wee may be worthie to offer vnto thee that reasonable sacrifice without bloode for our offences and the ignorance of the people and to the intent that this sacrifice may be acceptable vnto thy holie supper celestiall and intelligible alter in odor of sweetnes cast forthe vppon vs the grace and fauor of the holie ghoast The Masse of S. Iohn Chrisostome hath these words S. Iohn his Masse Pontifex nostrum extitisti misteriae huius ac incruentis hostiae sacramentum nobis tradidisti Hebr. 7. Thou beinge our Bishopp thou hast deliuered vnto vs the Sacramente of this misticall and vnbloodie hoaste S. Paule also doth argue that priest hoode beinge translated it is necessarie that a translation of the lawe be also made because that the lawe and priest-hood were ordeined together and whosoeuer will take awaie the one taketh away the other for priest-hoode hath greater connexion and relation to the sacrifice then to the lawe because that priest-hoode is ordained for to offer sacrifice and sacrifice can not be offered but of a lawfull priest 11. Againe the olde priest-hoode was externall and was instituted to offer externall sacrifice neither is it properly translated into a spirituall priest-hoode for any thinge that was either in the lawe of Moyses or of nature written or sett downe was comon to offer it spiritually as to offer spirituall hosts of praises and praiers and such like therfore it was translated into the externall sacrifice of the Euchariste for the oblation for the which priestes were instituted and ordeined for to offer anie spirituall oblatiō whatsoeuer the laytie were as fitt as the P●iests as the priest-hoode of the old law was translated into the priest-hoode of the lawe of grace so their sensible sacrifice into the sensible sacrifice of the Eucharist which only doth fulfill and accomplish all the prophesies and figures of the old lawe and doth succeede the same And euen as the paschall lambe beinge offered euerie yeare did not take awaie the sacrifice of lambes that was offered euerie morninge and eueninge commaunded in Exodus so neither Christ being bloody offered vpon the crosse takes nott awaie the vnbloodie and quotidian sacrifice of the masse And although that Christ is said to be offered from the beginninge of the worlde yet that takes not awaye the externall sacrifice of the lawe of nature or of Moyses but they rather haue their vertue and force from Christe his sacrifice as they are said to smell sweetlie in gods presence Much lesse taketh it away the externall and sensible sacrifice of the newe testament which is a certaine sensible representation of Christes bloodie sacrifice Otherwise the church in the newe testamēt is in a worse case then the church either in the lawe of Moyses or in the lawe of nature in which by their externall sacrifice they could represente Christs death and passion which the church in the lawe of grace cannot doe if yow take awaie frō her this only sacrifice left with her Moreouer she had bene depriued of that dignity excellēcy of offering external sacrifice which the church in those two states had consequentlie the priests in the lawe of grace had been more obscure and of lesse dignitie in the power of priest-hoode then those of Leuie 12. But you will peraduenture answere that the office of priest-hoode is to offer sacrifice in spiritt and trueth Wherto I replie Obiection Answer that the olde fathers alsoe in the lawe of nature and Moyses coulde soe doe and likewise euerie other person If you take awaie this sacrifice it is not true that Christe vpon the crosse is a priest accordinge the order of Melchisedec but accordinge to the order of Aaron whose hoasts and sacrifices were bloody as that of Melchisedec was vnbloody in bread and wine Againe if yow will haue noe other priest but Christ vpon the crosse to be the onlie priest of the newe testamente and that there is noe other priest or sacrifice then Isaias is a lyar and his prophesie is false for in the ende of his prophesie he said there should be new priests and Leuites Priests proued for he did not speake of the priests of the olde lawe and in vaine should he speake of the newe priests if they should offer noe sacrifice Did not S. Paul saie Ad Titum 1. For this cause I left thee in Crete that thou shouldest reforme the thinges that are wanting shouldest ordeine priests in the cities Also he saith vnto Timothy 1. Tim. 4. doe not neglect the grace which is in thee and which is giuen vnto thee by prophesie with the imposition of the hands of priest-hoode Iacob 5. S. Iames wished

was ouerthrowen by the water of baptisme the same was restored By a dreame Ioseph was made a slaue and abused by a dreame he was sett free and aduaunced to the highest dignitie of Egipt By a woman the whole stock of Adam fell by a wooman the same was raised vpp againe By meat the whole world suffred death as it is written In quacunque die comederis ex ea c. Whatsoeuer houre you shall eat thereof you shall die the death by meate the same obteined life himselfe pronouncinge the same qui manducat hunc panem viuet in aeternum whosoeuer shal eate this bread which he plainly affirmeth to be his fleshe shall liue for euer which fleshe is the only remedie vnto Virgins against the frailtie and raginge concupiscence of fleshly desires although matrimony after the fall of Adam was secondarily ordained against the furious passions therof beinge a secondarie effecte of the same yet in the lawe of grace when a sacred Virgin brought foorth a Virgin withoute the carnall operation of voluptuous sensualitie this virginall immaculate and vnspotted fleash brings foorth soe many millions of Virgins which haue bene and shal be in his church vnto the worldes ende and because you tast not of this fleash makinge it but a bare figure yow cannot liue either chaste or continent much lesse Virgins for it is a cheefe paradox in your doctrine that noe man can liue chaste 17. Lastly this is proued by the infallible trueth of Christs promise Iohn 6. who performed whatsoeuer he promised but he promised plainlie and euidentlie to giue his trewe flesh truely therfore he did performe the same The maior is knowen vnlesse yow will charge Christe with a lie The minor is proued in the 6. chapter of S. Iohn The bread that I shall giue is my fleshe for the life of the world and soe he performed it when he said Hoc est corpus meum And in that place he saith Caro mea verè est cibus sanguis meus verè est potus and also he saith vnto the Iewes vnlesse yow eate of the fleash of the sonn of man yow shall not haue life in yow And when he said trulie he did exclude figuratiuely for the one taketh awaie the force of the other But here perhaps an heretique will obiect that if wee adore the Euchariste for beinge the bodie of Christe the people adoringe the same beinge not consecrated by the iniquitie of the prieste should comitt idolatrie Wherto I aunswere that as Laban causinge Lia to lie with Iacob insteede of Rachell was not any imputation to the saide Iacob he beinge ignorant thereof for that he thoughte her to be his proper wyfe soe it should not be idolatrie for the people ignorantly adoringe Christe in an hoaste not consecrated euen as it is not an offence before God if one should reuerence a false brother for a supposed or pretended vertue though otherwise he were a dissembler for he doth not honnor the impietie of hypocrisie of the said dissembler but the religion and sanctitie that is thought to be in him Or as if a blinde man should saie vnto S. Peter Iesu the sonne of Dauid haue mercie vpon me thincking him to be Christ should not comitt Idolatrie Euen soe the Church should not be deceiued or be conuinced of Idolatrie if a wicked priest would not consecrate through his malicious intent for the catholique faith holdeth it for an assured beleefe that Christe is not in anny hoaste but in that which is rightlie consecrated nor euerie one lawfully regenerated or with God reconsiled that is not lawfully baptised and orderlie and rightlie reconsiled That there is a purgatorie which is proued aswell by Scriptures and auncient Fathers as also euen by the testimonies of Protestant thēselues CHAPTER I. 1. THis is proued by reason for if you grant that God is merciful and iust as indeed he is yow must alsoe proue purgatorie For if a man doe liue most wickedlie all his life without any remorse of conscience or any other pennaunce and at his death doth aske for mercy I thinck yow will not saye he shal be condemned vnto the euerlastinge paines of hell because he sought for godes mercie nor yet shall he enioye presentlie euerlastinge blisse for that God is iust in punishinge the sinnes of wicked people for as S. Gregorie sayes as the shadowe doth followe the bodie soe pennaltie and paines doth followe sinne but he shall not haue euerlastinge paines therfore he must be lyable to a temporall which was not inflicted vppon him in this life tyme therfore in some other place which is purgatorie 2. Although God doth remitt sinne quantum ad reatum culpae which is the guilt of sinne yet he doth not remitt temporall paines as may appeare by Dauid who although his sinnes were remitted vnto him yet he suffred temporall punishment as likewise Ezechias the Niniuites and others who notwithstandinge their sinnes were forgiuen them yet they suffred temporall paines and pennalties in this life as the Israelits whose pennance was that they should not enter into the lande of promise S. August tract c. 24. in Iohn saith productior est p●ena quam culpa and therfore the church imposed pennaunce after the absolution as wee may see in Conc. Nyce cap. 12. Laodic c. 1. Dionys Areop de eccl Hier. ca. 5. Tertull. lib. de poena qua nihil prodest de poenitentia d. 3. Hieron epist ad Ocea Amb. lib. 5. ca. 10. Orig. homil 15. in Leuit. August epist 54. Bulleng decad 4. serm 10. Bullenger a great protestant doth acknowledge the old doctors of the Church to haue prayed for the dead I knowe saith he that the great Doctors of the Churche S. Augustine as also S. Chrysostome Aug. ser 32. de verbis Apostoli and other great and em●nent doctors haue written of this matter I knowe saith he that the fathers doe say that to pray for the dead is an apostolique tradition alsoe that S. Aug. did say that to offer sacrifice for the dead was obserued in the vniuersall Church And Aerius was condemed for reprouinge prayers for the dead thus farre Bullenger This Aerius for beinge refused of a Bishopricke as S. Augustine said Aug to 6. de haeresibus ad quod vult Deum haeres 53. Musc cap. de orat pag. 515. Zuing. to 1. Epicheresis caminusae Caluinist li. 3. ca. 2. tomo 5. Conr. in Tobiā c. 4 Vrba in Baruch 3. Brent in apol conf VVittēb cap. 5. de bapt 1. parte fell to Arianisme and reproued prayers for the dead Musculus also another Protestant doth testifie the same Zuinglius said that the Apostles did vse the same Caluine saith that this was vsed in the church aboue 1300. yeares a goe Also Conradus Pellicanus the cheefe protestant at Tigur did alleadge that Tobias did allowe the auncient custome to sacrifice for the dead Vrbanus Regius another great protestant saith that Baruch the prophett did praye for the dead Brentius